^' 


^i^*'*'S 


Jte, 


T^^.i 


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■''  OF  THE 

Theoloejieal   Seminary,  / 

PRINCETON,    N.  J.' 
Cftse,    i3C*C*— 

SUe,f.3^M. „..,.. 

Book, v......  5 r ;;. .  


A 


Q 


Q  r 


^■/ 


HELPS  TO  COMPOSITION; 


■     / 


SIX  HUNDRED 

SKELETONS  OF  SERMONS; 


SEVERAL 


BEING  THE  SUBSTANCE  OF  SERMONS  PREACHED 
BEFORE  THE  UNIVERSITY: 


Rev.  CHARLES  SIMEON,  M.  A, 

FELLOW  OF  king's  COLLEGE,  CAMBRIDGE. 


Study  to  shew  thyself  approved  unto  God,  a  "ivorhnan  that  needeth  not 
to  be  ashamed,  rightly  dividing  the  ivord  f)f  truth.       St.  Paul, 


VOL.  V. 

THE  THIRD  EDITION. 


3LonIion) 

Printed  Ity  Luke  Hansard  <J  Sons, 
FOR  T.  CADELL  AND  W.  DAVIES,  IN  THE  STRAND. 

1815. 


INDEX 


TO   THE    SUBJECTS   OF 


VOL.  V. 


PROMISES. 

SKEL. 
47  t 

Gtod's  thoughts  and  ways  far  above  ours 

PAGE 

1 

I.  General 

33 

-  -  The  preciousness  of  them  (See  vol.  i.)  - 

- 

339 

475 

-  -  Of  God's  presence       -         -         -         - 

-_ 

4 

476 

-  -  Of  his  continual  care  -         -         -         - 

- 

7 

477 

-  -  Of  a  continuance  of  his  favours  - 

- 

U 

478 

-  -  Of  his  delight  in  us     .         -         -         - 

- 

14 

479 

-  -  Of  the  fruition  of  Christ's  glory  - 

- 

17 

480 

-  -  Of  abundant  grace  where  sin  has  abound 

ed 

21 

481 

-  -  Of  pity  and  forbearance       -         -         , 

- 

25 

482 

-  -  Of  the  Holy  Spirit      -         -         -         . 

,  - 

27 

483 

his  instructions       -        -         -         - 

- 

32 

484 

-  -  —  his  attractive  influences - 

- 

36 

485 

-  -  —  his  purifying  influences - 

- 

39 

486 

-  -  —  his  sealing  influence        .         -         - 

- 

43 

487 

-  -  —  his  witness  with  our  Spirit 

- 

46 

488 

abundant  hope  through  his  power  - 

- 

50 

489 

-  -  Of  an  inward  witness  of  the  truth 

- 

52 

490 

-  -  Of  comfort  in  ordinances      ... 

- 

55 

491 

-  -  Of  a  blessing  on  the  ministrations  of  his 
vants       ---,-- 

ser- 

57 

A2 


Of 


IV 


INDEX    TO    THE 


SKEL. 

492 

-  . 

493 

-  - 

494 

-  - 

495 

-  - 

496 

-  . 

497 

-  - 

498 

499 
500 
501 

502 
503 
504 
505 
506 
507 


508 
509 
510 
511 
512 
513 
514 
515 
516 
517 
518 
519 
520 


Of  protection  from  danger  -         -  -  - 

Of  freedom  from  spiritual  bondage 

Of  victory  over  sin      -         -         -  -  - 

Of  victory  over  Satan  -         .         -  -  - 

Of  life  and  light  from  Christ        -  _  - 

Of  salvation  through  Qhrist          -  -  . 

Of  all  fulness  in  Christ         -         -  .  . 

*  Of  all  spiritual  blessings  from  Christ 

Of  Christ  as  our  all  i>f  all       -  .  _ 

Of  blessings  from  each  person  in  the  Holy 
Trinity  ------- 

-  -  Of  the  sanctification  of  afflictions 

-  -  Of  preventing  grace   -         -         -  -  - 

-  -  Of  preserving  grace    -         -         -  -  - 

-  -  Of  grace  to  persevere  -         -  -  - 

-  -  Of  great  and  continued  happiness 

-  -  Of  everlasting  salvation        -         -  _  . 

II.  Particular 

-  -  To  the  church,  under  the  figure  of  a  vineyard 

-  -  To  ministers        ---__. 

-  •  To  Christians  in  general  -  _  .         . 

-  -  To  the  poor  of  this  world  -  _  -         - 

-  -  To  the  little  flock        -  *  ^ 

-  -  To  the  weak        -         -  -  .  . 

-  -  To  the  least         -         -  _  -  _ 

-  -  To  the  vilest        -         -  -  -  . 

-  -  To  sinners           -         _  -  _  _ 

-  -  To  the  lost          -         -  -  •    . 

-  -  To  the  se/f-destroyed  -  -  -  . 

-  -  *  To  the  humble          -  -  -  . 

-  -  To  the  contrite   -         -  -  -  _ 


PAGE 

61 
64 
68 
71 
75 
78 
82 
86 
91 

95 

9S 
101 
106 
109 
114 
lU 


122 
124 
127 
130 
134 
138 
141 
145 
150 
153 
158 
162 
166 


To 


'Die  Asterisks  dtnole  ihacsubjtcHXhat  were  treated  before  the  Universiti/. 


SUBJECTS    OF    VOL.    V. 


-  *  To  the  poor  in  spirit          -         -  -         - 

-  To  them  that  sow  in  tears    -         -  -         - 

-  To  them  that  fear  Gotl 

-  To  the  elect        ------ 

-  To  them  that  Jove  and  honour  God 

-  To  them  that  live  nigh  to  God      _  -         - 

-  To  them  that  rejoice  in  God          -  .          - 

-  To  them  that  keep  his  covenant    -  -         - 

-  To  them  that  keep  his  commandments 

-  To  them  that  come  to  Christ         «  .          - 

-  — —  follow  on  to  know  him 

-* believe  on  him            -  -         - 

-  — ^ practise  what  they  hear  - 

walk  not  after  the  flesh  but  after 

the  spirit  __-_-- 

-  To  the  afflicted 

-  To  the  persecuted        -         -         -         -         - 

-  To  the  pure       __-_-- 

-  To  the  charitable         .         -         -         -         . 

-  To  the  upright  _         ,         _         .         - 

-  To  the  just  -.-.-- 

-  To  the  righteous  -         -         -         -  . 

-  To  those  who  are  truly  wise  _         .         - 

-  To  the  tempterl- -Succour  in  temptation 

Deliverance  from  temptation 

-  To  them  that  look  at  things  invisible     - 

-  To  them  that  overcome        -         -         .         . 

-  To  the  saints  in  glory  -         -         _         - 

The  stability  of  all  the  promises 


PAGE 
170 
174- 
177 
181 
185 
188 
191 
194 
198 
203 
206 
211 
216 

221 
224- 
228 
232 
235 
238 
242 
246 
249 
254 
257 
260 
204 
267 

271 


EXAMPLES. 


VI 


INDEX    TO    THE 


EXAMPLES. 

SKEL. 

PAGE 

549 

The  duty  of  attending  to  the  examples 

of 

others     -       -       -       - 

- 

- 

277 

1.  The  example  of  Christ 

550 

-  -  His  early  habits            _         -         - 

- 

- 

279 

551 

-  -  His  condescension       -         -         - 

- 

- 

283 

552 

-  -  His  grace  -         -         -         -         - 

- 

- 

293 

553 

-  -  His  love  to  souls           -          -        - 

- 

- 

298 

554-  i 

-  -  His  conapassion  for  his  enemies    - 

- 

- 

301 

555 

-  -  His  care  and  tenderness  for  his  people 

- 

305 

556 

-  -  His  anxiety  for  their  preservaticn 

- 

- 

309 

557 

-  -  His  concern  for  their  happiness    - 

- 

- 

313 

558 

-  -  His  diligence  in  serving  God 

- 

- 

317 

559 

-  -  His  activity  in  benefiting  man 

- 

- 

319 

560 

-  -  His  humility       -         -         -         - 

- 

- 

323 

561 

-  -  His  meekness      _         -         -         - 

- 

- 

327 

562 

•  -  His  resignation             ,         _         - 

- 

- 

332 

563 

-  -  His  patience        -         -         -         - 

- 

- 

335 

564. 

-  -  His  forgiving  spirit      -         -         - 

- 

- 

339 

565 

-  -  His  fervency  in  prayer 

- 

- 

31-3 

566 

-  -  His  perseverance  in  spite  of  all  difficulties 

- 

346 

• 

11.  The  examples  of  saints — in  respect 

of 

1.  Christian  duty 

To  God 

567 

-  -  Faith 

- 

- 

350 

568 

-  -  Fear           -         -         -        •        - 

-  -  Hope  /       -         -        - 

- 

- 

355 

569 

- 

- 

359 

570 

-  -  Love          -         -         -        -         - 

To  our  neighbours 

362 

571 

-  -  Compassion        -        •        •        * 

* 

" 

367 

SUBJECTS    OF    VOL.  V. 


Vll 


.  Love  .__-..- 

-  Rendering  good  for  evil       -         -         -         . 

To  ourselves 

-  Integrity     ------- 

•  Chastity     ------- 

-  Tenderness  of  conscience     -         -         »         _ 
■  Indifference  to  man's  judgment     -         -         - 

-  Weanedness  from  the  world         -         -         _ 

-  Patience     ------- 

-  Contentment       ------ 

-  Gratitude   ------- 

2.  Christian  experience — The  Christian 

-  Humbled  -----. 

-  Repenting  ---... 

-  Believing  ------ 

-  Glorying  in  the  knowledge  of  Christ    - 
Humbling  himself  for  heart  sin     -         -         - 

-  Groaning  under  his  indwelling  corruption    - 

-  Conflicting  with  Satan  -         -        -         . 

-  Pleading  with  God      -  -  -         .         - 

-  Walking  with  God      -         -         -         -         _ 

-  Strengthened  in  weakness   -         -         -         _ 

-  Pressing  forward         -         -         -         .         _ 

-  Suffering    -----.. 

-  Glorying  in  the  cross  -        -         .         - 

-  Rejoicing  -----. 

-  Praising     -----.. 

-  Groaning  for  full  redemption       -         -         _ 

-  Confiding  -----» 

-  Triumphing        -        -  "      _ 


PAGE 

370 
37  3 


377 
380 
384 
398 
400 
405 
411 
414 


417 
422 
426 
431 
435 
439 
444 
448 
452 
457 
460 
463 
466 
469 
473 
477 
481 
486 


CONCLUSION. 


Vlll 


INDEX    TO    THE    SUBJECTS    OF    VOL.   V. 


SKEL. 

CONCLUSION. 

PAGE 

GOO 

The  use  and  excellence  of  all  the  Scriptures 

491 

APPENDIX. 

THE  CHRISTIAN'S  ARMOUR. 

SKEL. 

PAGE 

601 

Our  strength  in  Christ  only       -"* 

- 

495 

602 

Satan's  wiles  opened 

. 

503 

603 

Satan's  power  opened 

. 

511 

604 

The-Christian's  girdle 

- 

519 

605 

The  Christian's  breast-plate 

- 

529 

606 

The  Christian's  greaves     - 

\  Entire  Scrmom. 

537 

607 

The  Christian's  shield 

' 

546 

608 

The  Christian's  helmet 

. 

556 

609 

The  Christian's  sword 

- 

564 

610 

Tiie  use  of  prayer  in  the  Chris- 

tian warfare            -         -         -> 

-         -         - 

575 

t^  For  a  Table  of  the  Texts   illustrated  in  the  Skeletons,  and  for  an  Index  to 
OBJECTS  proper  for  Particular  Occasions — See  the  end  of  this  Volume. 


PRO  MISES:     -   ;-.ei.06lc: 


•r 


CCCCLXXIV.    god's  ways  above  ours. 

Isai.  Iv.  8,  9.  My  thoughts  are  not  your  thoughts,  neither  art 
your  zcays  my  icays,  saith  the  Lord:  for  as  the  heavens  are 
higher  than  the  earth,  so  are  my  zcays  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts. 

MEN  are  apt  to  judge  of  God  by  themselves,  and  to 
suppose  him  restricted  by  such  laws  as  they  deem 
proper  for  their  own  observance.  The  wicked  almost 
reduce  him  to  a  level  with  themselves  in  a  moral  view ' : 
and  even  the  godly  form  very  inadequate  conceptions  of 
his  ways  and  works.  Of  this  God  himself  apprises  us  in 
the  words  before  us  ;  \vhich  we  shall  elucidate  by  shewing 
how  different  his  thoughts  and  ways  are  from  what  we 
should  have  expected  with  respect  to 

I.  The  objects  of  his  choice 

[If  we  thouglit  to  take  a  person  into  the  nearest  relation 
to  ourselves,  we  should  be  inclined  to  prefer  one  of  high 
rank  :  if  we  undertook  to  iustriict  a  person,  we  should  select 
one  who  was  intelligent  and  docile  :  or  if  we  purposed  to 
confer  any  favour,  we  should  look  out  for  an  object  thai  was 
worthy  of  it.    But  God  acts  in  a  very  different  manner.     He 

takes  the  poor  in  preference  to  the  rich'' the  ignorant 

before  the  wise  " and,  in  many  instances,  the  vile  before 

those,  whose  lives  have  been  more  moral '' Not  that 

God  disregards  morality,  where  it  flows  from  proper  princi- 
ples, and  has  respect  to  his  glory  :  but  his  grace  is  his  own  " ; 
and   he  will    impart  it   to  whomsoever  he    will  ^,    without 

accounting 

»  Ps.  1.  '21.  ''  Matt.  xi.  5.    James  ii,  5.    John  vii.  48. 

*  Matt.  -\i.  25,  26.     1  Cor.  i.  19,  20. 

''  Matt.  xxi.  31,  32.   and  xix.  20 — 22.  contrasttd  Viitli  Luke  vii. 
37,  47.  and  1  lim.  u  13. 

«  Matt.  XX.  15.  ^  Rom.  ix.  15,  i6. 

Vol.  V.  B 


2  god's  ways  above  ours.  (^7-i') 

accounting  liimself  responsible  to  an}'  for  the  distribution  of 
his  favours  ^. 

This  exactly  accords  with  the  experience  of  the  primi- 
tive saints  *>,  and  with  the  church  of  God  in  every  age  and 
place  —  —  — ] 

ir.    The  extent  of  his  love 

[If  it  were  told  us  that  God  w^ould  shew  mercy  to  our 
fallen  race,  what  should  we  have  been  led  to  expect  at  his 
hands  ?  We  should  scarcely  have  raised  our  thoughts  higher 
than  an  exemption  from  punishment.  Indeed,  ihis  is  the 
limit  which  unenlightened  men  universally  assign  to  God's 
mercy  ;  "  He  is  merciful,  therefore  he  will  not  punish."  But 
who  would  have  ever  thought,  that  he  should  so  love  us,  as 

to  give  his  only  dear  Son  to  die  for  us? Who  would 

have  conceived,  that  he  should  moreover  send  his  holy  Spirit 
to  dwell  in  our  hearts  as  our  instructor,  sanctifier,  and  com- 
forter ? Who  would  have  imagined  that  he  should  give 

himself  to  us,  with  all  that  he  is,  and  all  that  he  has,  as  our 

present  and  everlasting  portion? Is  not  all  this  "as  much 

above  our  thoughts  as  the  heavens  are  above  the  earth  ?"] 

III.  The  methods  by  which  he  accomplishes  towards  us 
the  purposes  of  his  grace 
[Supposing  us  informed  that  God  would  take  us  to  heaven, 
Ave  should  be  ready  to  think,  that  certainly  he  would  deliver 
us  at  once  from  teuiporal  artiiction,  and  more  especially  from 
spiritual  conflicts.  \V^ould  it  ever  enter  our  minds,  that  the 
objects  of  his  eternal  love  should  be  left  to  endure  the  pres- 
sures of  want,  or  the  agonies  of  a  cruel  death  ?  Could  we 
once  imagine,  that  they  should  be  exposed,  year  after  year, 
to  the  assaults  of  Satan  ;  and  be  suffered,  on  many  occasions, 
to  wound  their  consciences,  to  defile  their  souls,  and  to  grieve 
his  good  Spirit,  by  the  commis-sion  of  sin  ?  Yet  these  are  the 
ways  in  which  he  deals  widi  theifi,  and  it  is  by  these  means 
that  he  ''  fulfils  in  them  the  good  pleasure  ol"  his  goodness  '.'' 
Nor  is  this  a  mere  arbitrary  appointment:  for,  by  these  means, 
he  discovers  to  us  far  more  abundantly  the  riches  of  his  grace, 

and 

?  Job  xxxiii.  13.    Roru.  ix.  zo.  *•  See  2  Sam.  vii.  18,  19, 

I  Cor.  i.  26 — '29.  *  God  does  not  approve  of  sin,  or  tempt 

lo  sin:  but  he  vmkcs/use  o/the  sins  which  men  commit,  to  humble 
them  in  the  dust,  and  to  magnify  his  own  super-abounding  mercy. 
Rom.  v.  20,  21.  Tims  he  permitted  the  fall  of  heter,  and  over- 
ruled it  for  good;  Luke  xxii.  31,  32.  but  that  permission  neither 
excused,  nor  extenuated  Peter's  guilt.  The  sin  was  the  same, 
whether  it  were  pardoned  or  punished :  but  the  Grace  of  Christ 
was  eminently  displayed  in  the  pardon  of  it ;  and  backsliders  have 
ever  since  derived  much  encouragement  from  thence  (not  to  deny 
their  Lord,  but)  to  repent,  and  turn  to  God. 


(474.)  god's  m'avs  abvOve  ours.  3 

and  affords  us  more  ample  grounds  lor  praise  and  tlianks- 
giving''.  The  way  is  circuitous  indeed;  but  it  is  the  right 
way  to  the  promised  land  '.] 

Impuoveiment 

1 .  How  should  ^ve  magnify  and  adore  our  God  for  the 
blessino;s  of  his  grace  ! 

[W^cll  may  every  child  of  God  exclaim  with  wonder, 
"  Why  nic,  Lord?  why  hnst  tliou  chosen  me,  and  plucked  nie 
as  a  brand  out  of  the  burning  ?  Why  too  didst  thou  use  such 
methods  for  my  recovery  and  salvation?  What  manner  of 
love  is  this  wherewitli  thou  hast  loved  me,  that  thou  shouldest 
give  thine  only  dear  Son  to  redeem  me  by  his  blood,  and  thine 
eternal  Spirit  to  sanctify  me  by  his  grace!  l^less  the  Lord, 
O  my  soul;  let  all  that  is  within  me  bless  his  holy  name."] 

2.  Mow  submissive  should  we  be  under  the  darkest 
dispensations  of  his  Provitlence ! 

[While  we  are  saying,  with  Jacob,  "  All  these  things  are 
against  me,"  perhaps  the  very  dispensations,  of  which  we  so 
complain,  are  absolutely  necessary  to  our  eternal  w  clfarc.  Let 
this  thought  silence  every  murmur,  and  encourage  us  to  say, 
even  in  the  most  afflictive  circumstances,  ''  Though  he  slay 
me,  yet  will  1  trust  in  him"."] 

3.  How  should  we  acknowledge  God  even  in  the  most 
trivial  occurrences ! 

[There  is  no  occurrence  really  trivial,  or  unimportant : 
for  there  is  such  a  concatenation  of  causes  and  elfects  fixed  ia 
the  divine  purpose,  thattlie  most  im[)ortant  events  depend  on 
circumstances,  which  seem  to  us  altogether  trilling  and  con- 
tingent".  Let  the  liie  of  Joseph  be  surveyed,  and  we  shall 
llnd  that  a  thousand  different  things,  apj»arently  casual  and 
independent,  concurred  to  accomplish  God's  promises  towards 
him.  Thus  it  is  with  respect  to  us  ;  and  it  is  our  privilege  to 
"acknowledge  God  in  all  our  ways,"  and  to  commit  ourselves 
wholly  to  his  guidance.] 

4.  What  a  glorious  place  will  heaven  be ! 

[There  the  whole  of  the  divin*;  dispetisations  towards  us 
will  be  opened  to  our  view.  There  Cod's  "  ways,  wiiich  were 
in  the  great  deep,  and  his  footsteps,  which  were  not  known," 
or  perhaps  capable  of  being  comprehended  by  us  in  this  world, 

will 

^  The  deliverance  vouchsafed  to  tlic  Israelites  was  not  a  little 
enhanced  by  their  oppression  in  Egypt,  and  their  subsequent 
embarrasBments. 

[  Ps.  cvii.  7.  ?  Job  xiii.  15.  "  Luke  xix.  3,  4,  9. 

B    -2 


4  god's  ways  above  ours.  (474.) 

will  be  clearly  seen.  O!  what  wonders  of  love  and  mercy 
shall  we  then  behold !  With  what  rapture  shall  we  then 
exclaim,  O  the  depths"!  Let  us  then  wait  a  few  days;  and 
the  most  painful  events  of  this  life  shall  be  a  source  of  ever- 
lasting joy.] 

•  Rom.  xi.  33. 


CCCCLXXV.    god's  presence  with  his  church. 

Exod.  xxxiii.   14.      And  he  said,  Mif  presence  shall  go  zvith 
thee,  and  I  tcill  give  thee  rest. 

IT  is  not  in  the  power  of  words  to  express,  or  of  any 
finite  imagination  to  conceive,  the  extent  and  riches  of 
djvine  i^race — The  instances  in  which  it  was  manifested 
to  the  Israelites  of  old,  inasmuch  as  they  were  obvious 
to  the  eye  of  sense,  are  more  calculated  to  excite  our 
admiration;  but  the  church  at  this  time,  and  every 
believer  in  it,  experiences  equal  tokens  of  God's  kindness, 
if  we  can  but  view  them  with  the  eye  of  faith — It  was 
under  circumstances,  wherein  the  Israelites  had  justly 
incurred  God's  heavy  displeasure,  that  the  promise  in  the 
text  was  made  to  them :  and  to  us,  if  we  do  but  use  the 
proper  means  of  attaining  an  interest  in  it,  is  the  same 
promise  given,  notwithstanding  our  heinous  backslidings, 
and  innumerable  provocations — 

That  we  may  be  stirreil  up  tQ  improve  it,  we  shall  point 
out 

I.  The  blessings  here  pron)ised 

Though  the  promise  vvas  given  immediately  to  INIoses, 
YCt  it  was  not  literally  fulfilled  either  to  him  or  to  the 
people  of  that  generation  ;  since  both  he,  and  they,  died 
in  the  wilderness — This  circumstance  alone  w ould  lead  us 
to  look  for  some  my^ical  accomplishment,  which  it  should 
receive;  and  while  the  scripture  warrants,  it  will  also  fully 
satisfy,  our  enquiries  on  this  head — The  promise  has 
relation  to  us,  as  well  as  to  the  Israelites ;  and  teaches  us 
to  expect 

1.  God's  presence  in  our  way 

[God 


(475.)     god's  presence  with  his  church.  5 

[God  had  refused  to  proceed  any  further  with  the  Israelites, 
on  accouni  of  their  worshipping  tlie  golden  calf — In  answer 
however  to  the  suppHcations  of  Moses,  he  had  condescended 
to  say,  that  he  would  ''  send  an  angel"  in  his  stead — But 
when  Moses  would  not  he  satisfied  with  that,  and  continued 
to  plead  for  a  complete  restoration  of  his  favour  to  Israel, 
Gcd,  overcome,  as  it  were,  hy  his  importiniity,  promised  to 
go  hefore  them  still  in  the  pillar  and  the  cloud' — More  than 
this  they  did  not  need;  and  less  than  this  could  never  satisfy 
one,  who  had  ever  experienced  the  divine  guidance  and  pro- 
tection— And  has  not  our  blessed  Lord  made  the  same  promise 
to  m'^  Has  he  not  said,  *'  Lo,  I  am  with  you  alway  even  to 
the  end  of  the  world''?" — Has  he  not  assigned  this  as  a  reason 
why  we  should  dissipate  our  fears,  and  look  forward  to  the 
eternal  world  with  confidence  and  Joy  <=  ? — On  this  promise 
then  let  us  rely ;  and  let  us  know,  that  if  we  have  (iod  for 
our  guide,  our  protector,  and  provider,  we  have  all  that  can 
be  necessary  for  us  in  this  dreary  wilderness — ] 

2.   His  glory  as  our  end 

[Canaan  was  a  place  of  rest  to  the  Israelites  after  the 
many  difficulties  that  they  sustained  in  their  way  to  it — And 
heaven  will  be  indeed  a  glorious  rest  to  us  after  our  weary 
pilgrimage  in  this  world — Now  as  the  prospect  of  the  land 
flowing  with  milk  and  honey,  sweetened  all  the  fatigues  and 
dangers  of  their  journey  in  the  wilderness,  so  the  hope  of 
"  that  rest  which  remaineth  for  God's  children,"  encourages 
lis  to  persevere  in  our  labours  to  attain  it — And  this  rest  is 
promised  us,  in  spite  of  all  the  exertions  of  men  or  deviU  to 
deprive  us  of  it — Our  conflicts  may  be  many,  and  our  trials 
great;  but  our  rest  is  sure;  for  God  hath  said,  "  1  will  never 
leave  thee,  nor  forsake  the*"" — ] 

These  blessings  being  so  necessary,  we  should  anxiously 
enquire  into 
II.  The  means  of  attaining  them 

Moses  is  here  to  be  considered  in  a  double  view,  as  a 
type  of  Christ,  and  as  an  example  to  us:  and,  in  these 
two  capacities,  he  teaches  us  to  look  for  these  blessings 

1.  Through  the  intercession  of  Christ 

[Christ,  like  Moses,  has  immediate  access  to  that  divine 

Being   who  is  wholly  inaccessible  to  US'";   and   it  is  owing  to 

his  entrance  zcithin  the  tabernacle  to  "  appear  in  the  presence 

of  God   for    us,"  that  the  wrath  of  the  Almighty  has  not 

burst 

'  Chap,  xxxii.  34.  with  the  text.  "  Matt,  xxviii.  20. 

'  Isai.  xli.  10.  *  Compare  Josh.  i.  5.  with  Heb.  xiii.  5,  6. 

•^  1  Tim.  vi.  16. 

B  3 


6  GOD*S    PRESENCE    WITH    HIS    CHURCH.      (475.) 

burst  forth  upon  us  on  numberless  occasions,  and  consumed 
us  utterly^ — It  is  not  only  at  our  first  return  to  God  that  we 
must  seek  tiie  mediation  of  Jesus  Christ ;  we  must  apply  to 
him  continually  as  our  advocate  with  the  Father,  expecting 
nothing  hut  throu2;h  his  prevailing;  intercession — This  is  the 
way  pointed  out  lor  us  b}'  the  beloved  disciple,  especially  in 
seasons,  when  fresh-contracted  guilt  has  excited  just  appre- 
hensions of  the  divine  displeasure;  "  If  any  man  sin,  we  have 
an  advocate  with  the  Father,  Jesus  Christ  the  righteous^" — 
Wheth.n-  therefore  we  desire  grace  or  glory,  let  us  seek  it 
through  Christ,  as  the  purchase  of  his  blooci,  and  the  conse- 
quence of  his  intercession — ] 

2.  Through  our  own  importunate  supplications 
[While  the  Israelites  put  off  their  ornaments  in  token  of 
their  unfeigned  humiliation,  Mosts,  as  their  representative, 
importuned  God  for  mercy,  and  urged  his  requests  with  the 
most  forcible  and  appropriate  pleas" — In  this  manner  shoukl 
we  also  cry  uato  our  God  for  pardon  and  acceptance,  not 
enduring  the  thought  of  being  left  by  him,  lest  we  come 
short  of  that  rest  to  which  he  has  undertaken  to  lead  us* 
— Is  or  should  we  cease  to  plead,  till  we  have  an  assured 
hope  that  he  is  reconciled  towards  us,  and  a  renewed  prospect 
of  his  continued  presence  with  us  to  the  end  of  life — It  is  in 
this  way  that  his  people  have  prevailed  with  him  in  every 
age'';  anrl  lie  has  pledi^ed  hiniscjf  to  ws-,  that,  when  our  un- 
circuuicised  hearts  are  lunnliled,  iie  w  ill  remember  his  holy 
covenant,  and  return  in  mercy  to  us' — ] 

IlSJFrK 

1.  How  gieatly  are  we  indebted  to  Jesus  Christ! 
[Will vr  bhall  v.c  find  onp  who  has  not  made  to  himself 

some  idoi,  and  "  provoked  the  Lord  to  jealousy  f" — And  how 
justly  migiit  God  have  sworn  in  ;)>s  \vrath  that  we  should  not 
enter  in'o  his  Kst! — liuL  our  udoi able  Saviour  lias  sprinkled 
the  mercy-seal  witli  hio  pr<  ciou^  bloo*',  and  ofi'ered  up  the 
incetjse  of  his  own  prevailing  intercession  on  our  behalf — 
Surely  hfc  is  well  called  *•  Our  peace'^,''  since  he  alone  pro- 
cures ii,  m..JLjtai.;s  it,  perfects  it — Let  u.'  bear  in  mind  then 
our  oi>li{^ations  to  him,  and  ascribe  to  him  tiie  glory  due  unto 
his  name — ] 

2.  How  earnest  ooght  we  to  be  in  intercession  for  each 
other ! 

[In  the  history  before  us  we  behold  one  man  interceding 

for 

*■  Meb.  ix.'24.  '  1  Jobnii.  i.  »>  Ver.  6.  13. 

'  Ileb.  iv.  1.  ^  Dan.  ix.  7,  8,  17,  iS,  ip. 

'  Lev.  xxvi.  40 — 42.  ^  Eph.  iLi4. 


(47<5.)     god's  presence  with  his  church.  7 

for  an  whole  nation,  and  that  too  under  circumstances  where 
there  could  be  scarcely  an  hope  to  prevail :  yet  he  not  only 
obtains  a  revocation  of  the  sentence  which  God  had  passed, 
but  a  renewal  and  continuance  of  his  wonted  favours  towards 
them — Shall  we  then  neglect  the  duty  of  intercession,  or 
intercede  for  each  other  merely  in  a  formal  way,  as  though 
we  expected  no  answer  to  our  petitions? — Let  us  not  so  greatly 
dishonour  God,  and  so  wickedly  slight  our  own  privileges" — 
We  are  expressly  commanded  to  pray  one  for  another,  yea, 
and  to  make  intercessions  for  all  men°:  let  us  not  doubt 
therefore  but  that,  by  pleading  earnestly  with  (jod,  we  may 
obtain  blessings  lor  our  friends,  for  our  country,  and  for  all 
whose  cause  we  plead — "  The  eflectual  fervent  prayer  of  a 
righteous  man  availeth  much" — ] 

3.   How  happy  are  they  who  are  enabled  to  live  upon 
the  promises ! 

[V^'ere  we  to  consider  the  length  and  difficulty  of  our 
way,  the  enemies  we  have  to  encounter,  and  our  utter  insuf- 
ficiency for  any  thing  that  is  good,  we  should  utterly  despair 
of  ever  reaching  the  heavenly  Canaan — But  God  piomises  to 
us  his  presence  in  the  way,  and  his  rest  at  the  end  of  our 
journey  ;  and  "  he  who  has  promised  is  able  also  to  perform" 
— Let  our  trust  then  be  in  him,  "  with  whom  is  no  variable- 
ness, neither  shadow  of  turning" — Let  us  "  cast  our  care  on 
him  who  careth  for  us" — Let  our  discouragements,  yea,  our 
very  iniquities,  bring  us  nearer  to  him,  and  cause  us  to  rely 
more  simply  on  his  word — Thus  shall  we  experience  his  faith- 
I'ulness  and  truth,  and  be  monuments  of  his  unbounded 
mercy  to  all  eternity — ] 

"  1  Sam.  xii.  23.  "James  v.  16. 


CCCCLXXVL       THE    OMNIPRESENCE    OF    GOD. 

Prov.  XV.  3.  The  eyes  of  the  Lord  are  in  every  place,  beholding 
the  evil  and  the  good. 

THE  omnipresence  of  the  Deity  is  plain  and  obvious 
to  all,  who  have  learned  to  acknowledge  the  unity  of 
God.  The  heathens  indeed,  who  worshipped  a  multi- 
tude of  gods,  assigned  to  each  his  proper  limits,  conceiv- 
ing that  they  who  could  exert  their  power  in  the  hills, 
were  destitute  of  power  in  the  neighbouring  vallics.  But 
this  absurd  idea  arose  from  their  polytheism ;  and  vanishes 

B  4  the 


8  THE    OMNIPRESENCE    OF    GOD.  (4/6.) 

the  very  instant  we  confess  the  true  God.  The  scriptures 
place  this  matter  beyond  a  doubt:  every  'p:\p;e  of  the 
inspired  volume  either  expressly  asserts  the  omnipresence 
of  God,  or  takes  it  for  granted  as  an  unquestionable  truth. 
In  the  words  before  us,  Solomon  not  only  affirms  it,  but 
declares,  that  God  is  actively  employed  throughout  the 
whole  universe  in  inspecting  the  ways  of  men. 

In  discoursins;  on  his  words  we  shall  shew, 

I.  The  truth  of  his  assertion 

[One  would  suppose  that  reason  itself  might  discern  the 
point  in  question  :  for,  if  God  be  not  every  where  present, 
how  can  he  either  govern,  or  judge,  the  world?  His  crea- 
tures, if  removed  from  the  sphere  of  his  activity,  would  be 
independent  of  him  ;  and,  if  withdrawn  from  his  sight, 
would  cease  to  feel  any  responsibility  for  their  actions  ;  since, 
being  ignorant  of  what  they  did,  he  would  be  altogether 
unqualified  lo  pass  upon  them  any  sentence  of  condemnation 
or  acquittal. 

Bui,  to  proceed  on  surer  ground,  let  us  notice  the  decla- 
rations of  holy  men,  and  especially  of  God  himself  respecting 
this  point. 

If  we  look  into  the  Old  Testament,  we  shall  find,  that  the 
testimon}'  of  all  the  prophets  is  in  perfect  correspondence 
with  those  words  of  Uavid,  "  The  Lord  searcheth  all  hearts, 
and  understandeth  all  the  imaginations  of  the  thoughts*." 
Sometimes  they  assert  this  matter  as  a  thing  they  knozc,  and 
are  assured  of;  "  I  knoze,"  says  Job,  "  that  no  thought  can  be 
withholden  from  thee''."  Sometimes,  with  yet  greater  energy, 
they  make  it  a  subject  (f  appeal  to  the  whole  universe,  defy- 
ing any  one  to  gainsay  it,  or  even  to  doubt  it;  "  J)oth  he  not 
see  my  ways,  and  count  all  my^steps*^?"  Sometimes  they 
labour  to  convoy  this  truth  under  thPmost  impressive  images; 
**  His  eyes  behold,  his  eye-lids  try,  the  children  of  men'*." 

In  the  New  Testament,  the  same  important  truth  is  incul- 
cated in  terms  equally  clear  and  energetic.  Not  to  mention 
mere  assertions",  or  acknowledgments^,  that  "God  knoweth 
all  things,"  the  author  of  the  Episde  to  the  Hebrews  repre- 
sents the  perfect  insight  of  the  Deity  into  the  hearts  of  men 
under  the  image  of  the  sacrifices,  which,  when  flayed  and  cut 
down  the  back-bone,  y(cre  open  to  the  minutest  inspection  of 
the  priests;  "  All  things  are  naked  and  opened  unto  the  eyes 
of  him  with  whom  we  have  to  do^." 

But 

■  1  Chron.  xxviii.  9.  *"  Job  xlii.  -2.  '  Job  xxxi.  4. 

^  Ps.  xi.  4.  <=  1  John  iii.  20.  ^  John  xxi.  17, 

*  ileb.  iv.  13, 


(476.)  THE    OMNIPRESENCE    OF    GOD.  9 

But  let  us  now  turn  our  attention  to  God's  ozcn  declnralions. 
He  is  peculiarly  jealous  with  respect  to  this  attribute.  In  re- 
ference to  "places'"  and  ^^  persons,"  he  says,  "  Am  [  a  God 
at  hand,  and  not  a  God  afar  off.?  Can  any  hide  himself  in 
secret  places  that  I  siiail  not  see  him  .''  saith  the  Lord  :  do  not 
I  fill  heaven  and  earth  ^  saith  the  Lord  *"."  Again,  in  refer- 
ence to  thiii'js  that  might  be  supposed  most  beyond  his  reach, 
he  says,  "  1  know  the  things  that  c(;me  into  your  mind,  ever}'^ 
one  of  them'."  And  when  an  atheistical  world  have  enter- 
tained doubts  respecting  this,  and  said,  "  Tiiick  clouds  are  a 
covering  to  him'*;"  "  he  cannot  sec,  he  will  not  regard  us;" 
he  has  risen  with  utter  indignation  to  vindicate  his  injured 
honour;  **  Understand  ye  brutish  among  the  people;  and,  ye 
fools,  when  will  ye  be  wise  ?  He  that  planted  the  ear,  shall 
he  not  hear  ?  he  that  formed  the  eye,  shall  he  not  see  '  ? "] 

To  multiply  proofs  of  so  plain  a  point  is  needless.  We 
shall  therefore  pass  on  to  shew 

II.  The  eonccrn  w-e  have  in  it 

[Here  the  text  directs  and  limits  our  views.  "  The  evil 
and  the  good"  are  objects  of  his  unwearied  attention;  and 
consequently,  both  the  one  and  the  other  are  equally  interested 
in  the  subject  before  us. 

Let  "  the  evil"  then  consider  their  concern  in  this  moment- 
ous truth.  God  views  them  all,  at  all  times,  in  all  places, 
under  all  circumstances.  If  they  come  up  to  worship  in  his 
sanctuaiy,  he  sees  their  impious  mockery,  while  "  the}-  draw 
nigh  to  him  with  their  lips,  but  are  far  from  him  in  their 
hearts'"."  He  follows  them  to  ihe\r  fa  mill  es,  and  observes 
all  their  tempers,  dispositions,  and  conduct.  He  enters  with 
them  into  their  shops :  he  inspects  their  weights  and  measures ; 
he  examines  their  commodities  ;  he  hears  their  bargains  ;  he 
marks  their  deviations  from  truth  and  honesty  ".  He  retires 
with  them  to  their  chambers,  and  "  compasseth  about  their 
beds,"  (for  "  the  darkness  and  light  to  him  are  both  alike") 
and  notices  their  every  thought".  If  they  were  to  go  up  to 
heaven,  or  down  to  hell,  they  could  not  for  one  moment 
escape  his  all-seeing  eye  p. 

Rut  for  what  end  does  he  thus  "  behold  "  them  .?  Is  he  a 
mere  curious  or  unconcerned  spectator  .''  no  :  "  he  pondereth 
all  their  goings'","  in  order  to  restrain  that  excess  of  wicked- 
ness which  would  militate  against  his  sovereign  appointments'; 

to 

*  Jer.  xxiii.  23,  24.  ^  Exek.  xi.  5.     Deut.  xxxi.  21 

^  Job  xxii.  13,  14.  '  Ps.  xciv.  7 — 9. 

""Matt.  XV.  7,  8.  "  Mic.  vi.  4,  jo,  h,  12. 

°  Ps.  cxxxix.  1 — 5.  P  lb.  ver.  7 — 12. 

^  Prov.  v.  21.  '  Gen.  xx.  6.  and  xxxi.  24. 


10  THE    OMNIPIiESEXCE    OF    GOD.  (^76.) 

to  cotifound  their  daring  attempts  against  his  church  and  jdco- 
ple* ;  to  over-rule  for  the  accomplishment  of  his  own  purposes 
the  voluntary  exercise  of  their  own  inveterate  corruptions  * ; 
and  finally  to  justify  himself  in  the  eternal  judgments,  which 
lie  will  hereafter  inflict  upon  them", 

O  that  the  wicked  would  consider  these  things,  and  lay  them 
to  heart,  while  yet  they  might  obtain  mercy! 

Next,  let  "  the  good''  consider  their  concern  also  in  this 
truth.  "  God's  eye  is  on  them  also  ;  and  his  ear  is  open  to 
their  prayers*."  He  meets  them  in  his  house  of  prayer*  :..if 
there  were  but  one  broken-hearted  sinner  in  the  midst  of  a 
whole  congregation,  God  would  fix  his  eye  in  a  more  especial 
manner  upon  him^.  When  they  go  forth  into  the  world,  he 
follows  them  as  closely  as  their  shadow*.  When  they  retire 
to  their  secret  chamber,  he  "  draws  nigh  to  them  ,"  and 
"  manifests  himself  to  them  as  he  does  not  unto  the  world  '." 

And  therefore  is  alt  this  solicitude  about  such  unworth\' 
creatures  ?  wherefore  is  all  this  attention  to  their  concerns  ? 
"  Hear,  C  heavens  ;  and  be  astonished,  O  earth."  God  has 
deigned  to  inform  us  on  this  subject,  and  to  declare,  that  he 
*'  beholds  the  good,"  to  protect  them  in  danger  ^ ;  to  comfort 
them -in  trouble'^;  to  supplj/  their  zcayits^ ;  to  over-rule  for 
good  their  multiplied  afflictions^ :  lastly,  he  notices  them,  to 
obseive  the  workings  of  his  grace  in  them^,  in  order  that  he 
may  proclaim  bef)re  the  assembled  universe  the  secret  exercises 
of  piety  in  their  hearts',  and  give  a  lively  demonstration  to 
all,  that,  in  exalting  them  to  a  participation  of  his  glory, 
he  acts  agreeably  to  the  immutable  dictates  of  justice  and 
equity  ^. 

Let  the  righteous  then  "  set  the  Lord  always  before  them'." 
Let  them  "  walk  circumspectly,''  that  they  may  not  grieve 
him" ;  and  actively,  that  they  may  please  him  well  in  all 
things":  and,  whatever  difficulties  they  may  have  to  contend 
with,  let  them  proceed  boldly,  a»d  "  endure,  as  seeing  him 
that  is  invisible"."] 

•  Exod.  xiv.  24,  25.  "  looked,"  and  Isai.  xxxvii.  oS,  29, 

'  Ps.  ii.  1 — 6.  "  Jer.  xvii.  10,  and  xvi.  17,  18.  and  Ps.  11.  4. 

"  Ps.  XXX iv,  15.  y  Isai.  Ixiv.  5,     Matt.  xvni.  20. 

*  Isai.  Ixvi.  2.  •  Josb.  i.  9.  with  Heb.  xiii.  5,  6. 
''  .lamts  iv,  8.  '  Jobn  xiv.  22. 

^  2  Chron.  xvi,  9.    yPs.  cxxi.  5 — 7,  'Ps,  xli.  1,  3. 
^  Ps,  xxxiii,  18,  19.  and  xxxiv.  9,  10. 

B  Mai.  iii.  3.  "  fls  a  refiner."    Job  xxiii.  10.  with  John  xv.  2. 

*>  IIos.  xiv.  8,    Jer.  xx.xi.  18,  20.  ^  Matt,  vi,  4,  6,  18. 

^  Rom.  ii.  5 — 7,  "  r/^i^/cow*  judgment."  '  Ps.  xvi.  8, 

See  also  Matt  xxv,  35,  36,  46.  "^  Exod.  xxiii,  20,  21. 
"Col.  i.  10.                                   "  Is.  xli.  10,  13,  14,     Heb.  xi,  27. 


[  1"  ] 


CCCCLXXVIT.      THE    MANNER    IN    WHICH    GOD 
DISPENSES    HIS    FAVOURS. 

Gen.  xxviii.  15.  Bcho/d,  lam  zcith  thee,  and  zi ill  keep  thee 
in  all  places  zehiHicr  thou  goest,  and  will  biing  thee  again 
into  this  land :  for  I  ztill  not  leave  thee,  till  I  have  done 
that  zchich  I  have  spoken  to  thee  of. 

THE  Study  of  profane  history  is  exceeding  profitable, 
inasmucii  as  it  brings  us  into  an  acquaintance  with  human 
nature  in  all  its  diversified  forms,  and  thereby  qualifies 
us  to  discharge  all  our  own  duties  with  more  wisdom  and 
propriety.  But  sacred  history,  besides  that  it  sets  before 
us  incomparably  brighter  examples  of  virtue,  has  this 
peculiar  advantage,  that  it  brings  God  himself  to  our 
view,  and  exhibits  him  in  all  the  dispensations  of  his  pro- 
vidence and  grace.  The  account  which  is  here  given  us 
of  his  intercourse  with  Jacob,  will  serve  to  shew  us,  in  a 
very  striking  point  of  view,  in  what  manner  he  dispenses 
his  favours. 

I.  He  bestows  them  sovereignly 

[Jacoh  had  grievously  sinned  bodi  against  God  and  man, 
in  peiv;oiiating  his  brother,  in  imposing  on  his  father,  in  blas- 
phemously ascribing  to  God  what  was  the  fruit  of  his  own 
device,  and  in  fraudulently  obtaining  his  brother's  birdiright. 
Having  incensed  his  injured  brother,  he  was  now  fleeing,  to 
avoid  the  effects  of  his  indignation.  And  in  what  manner 
should  we  suppose  that  God  would  meet  him,  if  indeed  he 
should  deign  to  notice  such  a  miscreant  ?  Would  he  not  say 
to  him,  as  he  afterwards  did  to  the  fugitive  prophet.  What 
dost  thou  here,  Elijah  ?  Or  rather,  instead  of  noticing  him 
at  all,  may  we  not  suppose  that  he  would  send  a  lion  to 
destroy  him  *  ?  But  behold,  for  the  displaying  of  the 
riches  of  his  own  grace,  he  revealed  himself  to  him  in  a 
most  instructive  vision  ;  he  confirmed  to  him  all  the  promises 
that  had  been  matle  to  Abraham  and  to  Isaac;  and  even 
extended  beyond  all  former  bounds  the  manifestations  of  his 
favour. 

A  similar  instance  we  have  in  the  apostle  Paul ;  whom,  at 
the  very  instant  that  he  was  labouring  to  extirpate  the  ibllpwers 
of  Christ,  God  was  pleased  to  stop,  not,  as  might  have 
been  expected,  with  some  signal  judgment,  but  with  singular 

expressions 

?  1  Kings  xiii.  24. 


12  THE    MANNER    IN'    WHICH  (477.) 

expressions  of  his   regard,   conferring  on   him    the  highest 
honours,  and  communicating  to  him  the  ricliest  blessings. 

And  may  not  we  also  admire  the  sovereignty  of  God  in  the 
exercise  of  his  mercy  towards  ourselves  r  Wherefore  is  it 
that  we  are  favoured  with  the  light  of  his  gospel,  when  so 
many  myriads  of  our  fellow-sinners  are  left  in  darkness  and 
the  shadow  of  death  ?  If  we  have  experienced  in  our  souls 
the  efficacy  of  divine  grace,  may  we  not  look  back  with 
\\onder  to  the  period  of  our  conversion,  when  we  were  either 
drinking  iniquity  with  greediness,  or  proudly  establishing  our 
own  righteousness  in  opposition  to  the  righteousness  of  Christ? 
Let  us  deliberately  consider  our  state  when  God  first  caused  a 
ray  of  light  to  shine  into  our  minds,  and  implanted  his  grace 
in  our  hearts,  and  we  shall  esteem  ourselves  no  less  indebted 
to  the  electing  love  of  God,  than  Jacob,  or  Saul,  or  any  other 
"whom  he  has  ever  chosen ''.] 

II.  He  times  them  seasonably 

[The  fugitive  patriarch  was  now  in  a  very  desolate  and 
forlorn  condition,  wearied  in  body'=,  and  distressed  in  mind. 
Probably  his  conscience  now  smote  him,  and  he  was  saying 
with  himself,  as  Joseph's  brethren  afterwards  did,  "  1  am  verily 
guilty  concerning  my  brother*^."  How  welcome  then  must 
the  tokens  of  God's  regard  be  to  him  at  that  season  !  What 
a  support  under  his  present  trials !  what  an  antidote  against 
any  future  calamities! 

Thus  it  is  that  God  interposes  on  the  behalf  of  his  people, 
and  "repents  himself  for  them,  when  their  strength  is  gone, 
and  there  is  none  shut  up  or  left'."  When  the  contrite  soul 
is  bowed  down  under  a  sense  of  guilt,  and  ready  to  say, 
There  is  no  hope  ;  then  does  God  speak  peace  unto  it,  saying, 
"  Be  of  good  cheer,  I  am  thy  salvation."  Just  as,  in  Hagar's 
extremity,  God  sent  his  angel->*p  point  out  to  her  a  spring, 
whereby  the  life  of  her  child  was  unexpectedly  preserved,  so 
in  ten  thousand  instances  he  appears  for  us,  when  we  are  ready- 
to  despair  of  help  :  and  though  his  interpositions  on  our  behalf 
are  less  visible  than  these,  yet  every  one  of  us  has  reason  to 
acknowledge  the  truth  of  that  proverb,  "  In  the  mount  of 
the  Lord  it  shall  be  seen^"  Let  us  but  review  our  lives,  and 
call  to  mind  the  aids  of  his  Spirit  under  temptations, 
trials,  difficulties ;  let  us  see  how  marvellously  we  have  been 
upheld  when  conflicting  with  sin  and  Satan,  and  we  shall 
confess  indeed,  that  "  h'e  is  a  present,  a  very  present,  help  in 
trouble."] 

III.  He 


*  2  Tim.  i.  9. 

*  From  Beersheba  to  Bethel  was  about  forty  miles. 

«*  Gen.  xlii.  21.  "  DeuU  xxxii.  36.  ^  Gen.  xxii.  14. 


(477.)  GOD    DISPENSES    HIS    FAVOURS.  I3 

III.  He  imparts  them  suitably 

[It  is  prol)able  lliat  Jacob's  reply  to  the  advice  of  hia 
mother  was  now,  in  his  apprehension,  about  t(j  be  verified; 
and  that  he  expected  a  curse  rather  than  a  blessing.  His  evil 
conscience  now  mio;ht  well  suggest  to  him  such  thoughts  as 
these  :  "  God  has  forsaken  me,  and  some  great  evil  w  ill  come 
upon  me.  I  can  never  hope  to  return  again  to  my  father's 
house  in  peace,  or  to  enjoy  the  blessing,  which  1  have  so 
treacherously  gained."  I'o  remove  these  apprehensions,  God 
vouchsafed  to  him  exactly  such  tok-.-ns  of  his  regard,  as  were 
best  calculated  to  allay  his  fears.  In  the  vision,  God  shewed 
to  him  both  his  providential  care,  and  his  redeeming  love  : 
for  doubtless,  while  he  discovered  to  him  the  ministry  of 
angels  who  were  commissioned  to  protect  him,  he  also  shewed 
him  that  promised  seed,  who  was  in  due  time  to  spring  from 
liim,  and  whom  at  that  very  instant  he  typically  represented  ^. 
In  the  promise,  he  assured  him,  tliat  his  presence  should  follow 
him  ;  that  his  power  should  preserve  him  ;  that  he  would 
bring  him  back  again  to  that  very  land  ;  and  that  not  one  of 
all  the  promises  that  had  been  ever  made  to  him,  should  fail 
of  accomplishment. 

In  this  respect  also  we  may  trace  the  tender  mercies  of  our 
God  towards  all  his  people.  His  manifestations  of  himself  to 
them,  and  his  application  of  promises  to  their  souls,  are  won- 
derfully suited  to  their  several  necessities.  We  cannot  indeed 
justify  those,  who  open  the  sacred  records,  and  expect  that 
the  portion  of  scripture,  on  which  they  cast  their  eye,  shall 
be  a  kind  of  literal  direction  to  them  ;  (a  most  unwarranted 
and  delusive  method  of  ascertaining  the  mind  of  God  !)  but 
this  we  must  affirm,  that,  whatever  we  want,  whether  wisdom, 
or  strength,  or  grace  of  any  kind,  it  shall  be  given  us,  if  we 
ask  in  faitli.  And  tlie  experience  of  all  the  saAits  attests  the 
truth  of  that  promise,  "  Ye  shall  ask  what  ye  will,  and  it  shall 
be  done  unto  you.''] 

IV.  He  continues  them  fi.\ithfully 

[God  had  given  promises,  not  to  Abraham  only  and  to 
Isaac,  but  to  Jacob  also,  while  he  was  yet  in  his  mother's 
womb.  But  instead  of  fulfilling  them  to  him  after  this  flagrant 
instance  of  misconduct,  he  might  well  have  said  to  him,  as 
he  did  to  his  unbelieving  posterity,  "  Thou  shalt  know  my 
breach  of  promise'':"  "1  said  indeed,  that  thy  house  and  the 
house  of  thy  father,  should  walk  bel'ore  nic  for  ever:  but  now 
it  shall  be  far  from  me:  for  them  that  honour  me  I  will 
honour;  and  they  that  despise  me  shall  be  lightly  esteemed'." 
But  he  had  spoken,  and  would  not  go  back  :  for  his  word's 

sake 

°  This  is  more  fully  opened  in  the  141st  Skeleton. 
Numb.  xiiir34.  '  1  Sam.  ii.  30. 


14  THE    MANNER    IN    WHICH    OOD,    &C.         (47?.) 

sake  he  would  not  cast  oft"  his  offeiuling  child,  or  even  suffer 
one  jot  or  tittle  of  his  promises  to  fail. 

Thus  to  his  descendants  in  future  ages  did  God  manifest 
his  fidelity;  insomuch  that  Joshua,  after  eighty  years  expe- 
rience, could  appeal  to  the  whole  nation,  saying,  "  Ye  know 
in  all  your  hearts  and  in  all  your  souls,  that  not  one  thing 
hath  failed  of  all  the  good  things  which  the  Lord  your  God 
spake  concerning  you  ;  all  are  come  to  pass  unto  you,  and  not. 
one  thing  hath  failed  thereof''." 

To  us  also  will  he  approve  himself  faithful.  "  lie  will  not 
cast  oft'  his  people,  because  it  hath  pleased  him  to  make  us 
his  people'."  He  has  said,  I  will  never  leave  thee,  J  will 
never,  never  forsake  thee"".  "  He  may  indeed  hide  his  face 
from  us  for  a  moment;  but  with  everlasting  kindness  will  he 
have  mercy  on  us :  the  mountains  may  depart,  and  the  hills 
be  removed  ;  but  the  covenant  of  my  peace,"  suys  he,  "  shall 
not  be  removed:  for  like  as  I  have  sworn  that  the  waters  of 
>«loah  shall  no  more  cover  the  earth,  so  have  I  sworn  that  I 
would  not  be  wroth  with  thee,  nor  rebuke  thee"."]  • 

Improvement 

1.  For  caution 

[We  have  seen  that  Jacob  inherited  the  blessing  which  he 
had  gained  by  treachery ;  and  that,  where  sin  had  abounded, 
grace  did  much  more  abound.  But  shall  zee  do  evil  that  good 
may  come;  or  commit  sin  that  grace  may  abound?  God 
forbid.  We  must  never  expect  the  blessing  of  God  but  in 
the  way  of  duty.] 

2.  For  encouragement 

[If  through  temptation  we  have  ffiUen  into  sin,  let  us  not 
flee  from  God,  like  Adam,  but  go  to  him  in  hum])le  hope  that 
he  will  magnify  his  mercy  towards  the  chief  of  sinners.] 


^  Josh,  xxiii,  14.  '    1   Sam.  xii.  2-2. 

'"Hob.  xiii.  5.  "  Isa.  liv.  7—10, 


CCCCLXXVIII.,    god's  delight  in  saving  sinners. 

Zeph.  iii.  17.  The  Lord  thy  God  in  the  midst  of  thee  is 
mighty  :  he  zc-ill  save,  he  will  rejoice  over  thee  xv>.ih  joy  ;  he 
zvi/l  rest  in.  his  love,  he  will  joy  over  thee  with  singing. 

A  knom^ledge  of  ourselves  will  shew  us  how  much 
need  we  have  of  repentance :  and  a  knowledge  of  God 

^  will 


(478.)     god's  delight  in  saving  sinners.  15 

will  encourage  us  to  repent.  Many  are  tlie  descriptions 
which  we  have  of  God  in  the  ii)S()iiecl  voluuic ;  but  none 
deserves  our  attention  more  than  that  before  us.  In  it 
we  behold 

I.  God's  power  to  save 

[We  shall  not  speak  of  God's  power  in  general,  but  as  it 
is  manifested  in  the  salvation  of  his  church  and  peojile.  He 
dwelt  "  in  the  midst"  of  his  people  in  the  wilderness-';  and 
displayed  his  "  power  to  save  them"  by  delivering  them  from 
all  their  enemies"',  and  supplying  all  their  wants'^.  Thus  is 
he  in  the  midst  of  his  church  at  this  time  "^ ;  and  is  as  able  as 
ever  to  save  his  people.  For  this  end  he  orders  every  thing 
by  his  providence  %  and  makes  his  word  effectual  through  the 
almighty  operation  of  his  Holy  Spirit'.] 

II.  His  determination  to  save 

[If  he  should  leave  us  to  ourselves  none  of  us  would  be 
saved.  We  all  say  to  him,  "  Depart  fronr  us^ ;"  nor  do  we  ever 
turn  effectually  to  him  till  he  has  made  us  willing  in  the  day  of 
his  power*".  On  this  account  he  takes  the  matter  into  his 
own  hands,  and  determines  to  save  those  whom  he  has  o-iven 
to  his  Son'.  Having  bought  us  witli  the  blood  of  his  Son 
he  will  secure  us  to  himself,  by  the  operation  of  his  Spirit. 
He  does  not  indeed  destroy  our  free  agency ;  but  he  overcomes 
our  reluctance  ",  and  draws  us  to  himself  by  an  operation  not 
less  powerful  than  that,  which  he  exerted  in  raising  his  Son 
Jesus  Christ,  from  the  dead '.] 

III.  His  delisht  in  saving 

[There  is  not  any  thing  so  dehghtful  to  God  as  the  work 
of  saving  sinners.  Nor  will  he  merely  feel  an  inward  plea- 
sure; but,  as  a  man,  overjoyed  at  any  event,  involuntarily 
expresses  his  joy  by  singing,  or  some  other  outward  token,  so 
will  God  manifest  his  pleasure  to  the  returning  soul™.  Man 
by  nature  knows  no  greater  happiness  than  that  which  a  bride- 
groom feels,  when,  after  long  suspense  and  many  fears,  he  is 
united  to  his  bride.  Yet  such  is  the  image  which  God  himself 
uses,  to  illustrate  his  joy  over  returning  sinners  ".] 

^,  IV.  His 

«  Exod.  xl.  38. 

b  Exod.  x,'y.  27,  28.  and  xvii.  14. 

c  Ps,  Ixxvii.  15,  16,  24,  25.         '^  Matt.xviii.  20.  and  xxviii.  20. 

'  I^ora-  viii.  28.  f  Ileb.  iv.  12.     2  Cor.  x.  4,  5. 

8  Job  xxi.  14,  15.  h  John  vi.  44.     Ps.  ex.  3. 

John  vi.  37.     See  this  exemplified,  Jer.  iii.  19. 
^  Phil.  ii.  13.  I  Eph.  i.  19.  20. 

"  Luke  XV.  23,  24..  n  Isai.  Ixii.  5. 


iG  god's  delight  in  saving  sinners.      (478.) 

IV.  His  immutability  towards  those  whom  he  intends  to 
save 
[Man  is  often  alienated  from  the  object  of  his  affections, 
either  by  means  of  some  unexpected  evil  he  has  discovered, 
or  through  his  own  fickleness  and  inconstancy.  But  God 
changeth  not ".  AVhom  he  loveth  l)e  loveth  to  the  end  f. 
He  hateth  putting  away  "J.  And,  as  he  loved  his  people  from 
eternity  %  and  chose  them  without  any  reference  to  good 
either  seen  or  foreseen  in  them',  so  will  he  not  forsake  them 
on  account  of  their  infirmities'.  He  will  indeed  punish  their 
transgressions  with  all  needful  severity";  but  his  gifts  and 
callings  are  without  repentance"  ;  nor  will  he  cast  ofi  the  peo- 
ple, whom  he  has  chosen  in  Christ,  and  given  to  him  ^.J 

Uses — In  this  glorious  character  of  God  we  may  see 

1 .  The  evil  of  sin 

[Sin,  under  whatever  circumstances  it  may  be  committed, 
is  directly  levelled  against  him  *.  And,  if  our  consciences  be 
not  seared  as  with  an  hot  iron,  the  thought  of  having  so  often 
committed  that,  which  militates  against  the  honour,  the 
authority,  and  the  very  existence  of  such  a  God,  must  render 
us  loathsome  in  our  own  eyes,  and  cause  us  to  arbhor  ourselves 
in  dust  and  ashes*.] 

2.  The  danger  of  d^ing  in  an  unconverted  state 
[Those  to  whom  our  Lord  preached,  and  amongst  whom 

he  wrought  his  miracles,  had  a  far  heavier  condemnation 
tlian  they  would  have  received,  if  they  had  never  etijoyed 
such  advantages'*.  And  will  it  be  no  aggravation  of  our  guilt 
in  the  day  of  judgment  to  have  despised  such  a  loving  and 
gracious  God.''  Sinely,  he  will  then  shew  himself  mighty  to 
clestroy  such  obdurate  rebels;  imd  will  I'ct-l  an  abiding  satis- 
faction in  vindicating  the  honour  of  his  insulted  majesty'',  as 
he  now  would  in  displaying  the^i^ches  of  his  mercy,  h  will 
be  "  a  fearful  thing  to  fall  into  his  hands"  under  such  aggra- 
vated guilt.] 

3.  The  obligation  that  lies  upon  believers  to  serve  the 

Lord 

[Have  you  been  selected  by  God  as  objects  of  his  un- 
merited love  ?     Have  you  been  redeemed  with  the  blood  of 
>  his 

"  Mai.  iii.  6.    Jam.  i.  17.         p  John  xiii.  1.  '»  Mai.  ii.  16. 

'  Jer.  xxxi.  3.  '  Dcut.  vii.  7,  8.  and  ix.  5,  6. 

'  Isai.  liv.  7—10.  .    "  Ps.  Ixxxix.  30— 34- 

«  Rom.  xi.  29.  y  1  Sam.  xii.  22.     Hos.  11.  19,  ao. 

^  Gen.  xxxix.9.    Ps.li.4.        »  Ezek.  xxxvi.  28,  31.    Job  xlii.  6. 

•>  John  XV.  22.     Matt.  xi.  20 — 24. 

'  Luke  xii.  20.     Trov.  i.  24—30.    Deut.  xxviii.  58,  63. 


(478.)       god's  delight  in  saving  sinxers.         17 

his  clear  Son  ?  And  have  you  a  good  hope,  that  you  shall  he 
made  eternal  monuments  of  his  power  and  graee  ?  What 
should  you  render  to  the  Lord  for  such  benefits  ?  O  love  him; 
rejoice  in  him  with  joy  unspeakable;  and  rest  in  your  love  to 
him  ;  having  no  end,  no  aim,  no  wish,  but  to  please  and 
honour  the  God  of  your  salvation.] 


CCCCLXXIX.       THE    BLESSEDNESS    OF    THOSE    WHO    ARE 
INTERESTED    IN    CHRIST's    INTERCESSION. 

John  xvii.  24,  Father,  I  will  that  they  also  whom  thou  hast 
given  me  be  with  me  where  I  am ;  that  they  may  hehold  my 
glory  which  thou  hast  given  me. 

THERE  is  an  height,  and  depth,  and  length,  and 
breadth  in  the  love  of  Christ,  which  can  never  be 
explored — His  assumption  of  our  sinful  nature,  and  his 
submission  to  the  accursed  death  of  the  cross  for  our  sake, 
will  fill  the  universe  with  wonder  to  all  eternity — Next  to 
those  unparalleled  instances  of  his  love,  we  cannot  but 
notice  the  concern  which  he  expressed  for  his  people's 
welfare  in  the  last  hours  of  his  life — Well  did  he  know 
all  that  was  coming  upon  him  ;  yet  instead  of  being 
occupied,  as  might  have  been  expected,  about  his  own 
sufferings,  he  was  intent  only  on  the  salvation  of  others — 
Having  prayed  in  the  hearing  of  his  disciples  that  they, 
and  all  his  followers  to  the  end  of  the  world,  might  be 
preserved  and  sanctified,  he  adds  the  petition  which  we 
have  now  read ;  in  discoursing  on  which  we  shall 

I.  Explain  the  petition 

There  is  something  peculiar  in  the  manner  in  which  it 
is  expressed 

[It  is  generally  considered  as  an  authoritative  dematid, 
whieli  he  made  in  consequence  of  the  right  he  had  in  them, 
and  with  a  more  especial  view  to  their  comfort — Certain  it  is 
that,  as  his  people  had  been  "  given  him  by  the  Father," 
and  as  he  was  now  about  to  confirm  his  title  to  them  by  the 
surrender  of  his  own  life  in  their  stead,  he  might  justly  claim 
the  blessings  which  he  asked  in  their  behalf — But  the  same 
expression  is  elsewhere  used  where  nothing  more  is  intended 
than  great  earnestness  in  the  request ' ;  and  this  seems  to  be  the 

real 
•  Markvi.  25.  and  x  35. 

Vol.  V.  C 


l8  THE    BLESSEDNESS  OF  THOSE  WHO  ARE       (479.) 

real  import  of  the  words  before  us — Our  Lord  had  come  down 
from  heaven  to  rescue  his  people  from  destruction;  nor  could 
he  endure  the  thought  of  returning  thither  without  first 
securing  them  to  himself  as  the  trophies  of  his  victory — Hence 
was  there  an  extraordinary  emphasis  laid  ou  this  petition, 
because,  if  that  should  not  be  granted,  all  which  he  had  done 
and  suffered  for  them  would  be  in  vain — ] 

The  petition  ?/.9f//'represents  the  final  glorification  of  all 
his  disciples 

[Jesus  was  now  going  to  his  Father  in  heaven — He  was 
ah-eady  in  heaven  as  to  his  divine  nature;  but  his  human  nature 
also  was  speedily  to  be  removed  thither — A  short  separation 
from  them  was  necessary,  in  order  that  he  might  prosecute  his 
mediatorial  work  in  heaven,  and  they  discharge  their  apostolic 
office  on  earth — But  he  had  promised  that,  "  where  he  was, 
there  should  also  his  servants  be  ^  ;"  and  that,  as  he  was  going 
to  prepare  mansions  for  them,  so  Vie  would  surely  come  again 
and  rece-ive  them  to  himself,  that  they  might  be  with  him  for 
ever' — Besides,  he  had  already  given  them  a  glimpse  of  his 
glory,  which  they  had  seen  through  the  vail  of  his  flesh  ^ ;  and 
had  taught  them  to  expect  that  what  they  had  beheld  in  the 
dawn,  should  be  revealed  to  them  in  its  meridian  splendor* — 
These  expectations  he  would  nevev  disappoint — Hence  in 
his  intercession  he  gave  them  an  additional  assurance,  that 
they  should  in  due  time  possess  the  promised  bliss — At  the 
same  time  he  taught  tliem  by  his  example,  that  the  promises 
of  God  were  not  to  supersede,  but  to  encourage  prayer:  and 
that,  however  secure  tliey  might  feel  themselves  in  knowing 
the  eternal  purposes  of  God,  they  were  never  to  relax  their 
eariiestness  m  prayer  till  every  decree  of  God  should  be  finally 
accomplished  ^ — ] 

As  we  cannot  conceive  apy  petition  more  important, 
we  shall  proceed  to 

II.  Shew  the  blessedness  of  those  who  are  interested  in  it 
There  are  two  things  sugizested  in  the  text  which  may 
well  elucidate  this  subject — We  may  observe 

1 .  The  scc'irity  of  their  souls 

[The  saints  are  frequently,  esj^ecinlly  in  this  intercessory 

prnv«^r,  spoken  <A  as  ''given  to  Cluisr  by  the  Father" — And 

wli'n  were  they  given  hiin,  but  fr  )n)  all  eternity  ^r — Nor  was 

it  nieielv  in  his  personal,  but  also  in  his  official  character, 

as 

b  J  hn  \ii.  '^6.  *  Jolm  xiv.  3. 

A  J.,hu  I.  14.     -2  Pet    i.  ifi,  17.  •=  Mitt.  MX.  -28. 

'   r<»  'le  same  etitctsee Jer.  xxix.  11,  12.  and  Egck.  xiLXvi.  37. 
«  LpL.  i.  ^. 


(479.)      INTERESTED   IN  CHRIS  I's  I  N'TERCESSION.        ig 

as  the  head  atul  representative  of  his  cleet,  that  *'  the  Father 
loved  Christ  lioin  before  the  tbiiiulation  of  the  world  ^" — Can 
we  suppose  then  that  tliey  were  given  to  Christ,  and  that  it 
was  left  uncertain  whether  he  should  ever  enjoy  tlie  gift  ? 
Has  not  our  Lord  himself  repeatedly  declared,  that  they 
should  never  perish,  and  that  none  should  ever  pluck  them 
out  of  his  hand '  ? — Further,  it  was  for  them  that  Jesus  prayed  ; 
and  "  we  know  that  him  the  Father  hcareth  alwavb"— For 
them  too  he  is  carrying  on  liis  intercession  in  heaven;  and  is 
not  he  an  all-prevailing  advocate?  yea,  is  not  his  intercession 
for  them  a  ground  of  assurance,  that  he  both  can  and  will 
save  them  to  the  uttermost''? — "  Fear  not  then,  little  flock, 
for  it  is  your  Father's  good  pleasure  to  give  you  the  kingdom  '  " 
—Rejoice  in  your  security,  and  know  that  "  having  loved 
you,  our  Lord  will  love  you  to  the  end  "*;"  having  "  bou'^ht 
you  with  a  price,"  he  will  never  suffer  himself  to  be  deprived 
of  "  his  purchased  possession" — ] 

2.  The  greatness  of  their  salvation 
[It  is  the  glory  of  Christ  which  irradiates  heaven,  and 
makes  it  what  it  is;  "  the  glory  of  God  doth  lighten  it,  and 
the  Lamb  is  the  light  thereof" — Hence  the  apostle  speaks  of 
"  being  with  Christ,"  and  "  being  present  with  the  Lord,"  as 
terms  equivalent  with  the  glorification  of  liis  soul :  yea,  he 
mentions  it  as  that  which  conveys  the  most  consoling  idea  of 
heaven  " — Now  if  we  only  consider  what  unspeakable  joy 
arises  from  a  view  of  Christ,  through  the  medium  of  the 
written  word,  we  may  well  conceive  that  an  immediate  vision 
of  his  unvailed  glory  constitutes  the  felicity  of  heaven — And 
this,  believer,  is  thy  portion  ;  it  is  reserved  for  thee,  and 
thou  for  It — Tliou  shalt  behold  liim  face  to  face  " — Though 
now  thou  canst  not  endure  the  splendor  of  the  meridian  sun, 
thou  slialt  soon  have  thine  organs  of  vision  strengthened  to 
gaze  on  him,  who  is  "  tlie  brightness  of  the  Fatlier's  glory 
and  the  express  image  of  his  person" — What  ielicity  must 
this  be!  If  the  Queen  of  Sheba,  enraptured  with  the  glory 
of  Solomon,  exclaimed,  "  Happy  are  thy  men,  happy  are 
these  tiiy  servants  wlio  stand  belore  tho<-,  and  tliat  hear  thy 
wisdom  P,"  what  must  be  the  liappiness  of  those  who  behold 
"  the  Lamb  upon  his  throne,"  and  enjoy  that  beatiHc  vision 
without  weariness  or  intermission  ? — O  tiiat  we  might  all  aspire 
after  this  honour!  O  that  not  one  of  us  might  come  short 
of  it  !— ] 

We 

^  Isai.  xlii.  i.  >  John  x.  a8,  -29.  fc  IJeli.  vii.  25. 

'  Luke  xii.  32.  "  John  xiii.  1.  n  1  Thess.  iv.  18. 

*  1  Cor.  xiii.  12.  '   1  Kings  x.  8. 

C    2 


20  OF  Christ's  intercession.  (479.) 

We  shall  conclude  the   subject   with  proposing   two 

ENQUIRIES 

1.  Am  I  interested  in  this  prayer? 

[This  surely  is  an  important  enquiry:  it  is,  in  fact,  to 
ask.  Shall  I  behold  my  Saviour's  face  with  joy,  or  shall  [ 
behold  it  only  at  an  unapproachable  distance,  a  wretched  out- 
cast from  heaven,  an  hopeless  monument  of  God's  displeasure  ? 
— Let  us  enter  into  this  enquiry  with  fear  and  trembling — But 
it  may  be  asked.  Is  it  not  presumptuous  to  attempt  an  answer 
to  such  an  enquiry?  for  who  can  specify  the  persons  that 
have  been  s;iven  to  Christ  ?  who  hath  looked  into  the  book  of 
God's  decrees,  that  he  shall  undertake  to  answer  such  a  ques- 
tion as  this  ? — We  answer.  That  the  question  may  easily  be 
resolved,  without  presuming  to  pry  into  the  secrets  of  God — 
Tlie  point  may  be  determined  by  asking.  Have  I  given  myself 
to  Christ'^  Have  I  as  a  guilty,  helpless,  and  undone  creature, 
given  up  myself  to  Christ,  to  be  washed  in  his  blood,  and  to 
be  sanctif.ed  by  his  Spirit?  Have  I  done  this  repeatedly, 
with  deep  humiliation,  with  fervent  prayer,  with  faith  un- 
feio-ned  ? — If  our  consciences  bear  witness  that  we  have  indeed 
done  this,  then  do  we  know  that  the  Father  gave  us  to  him 
from  all  eternity ;  for  "  wc  love  him  because  he  first  loved 
us';"  and  wc  chose  iiim  only  in  consequence  of  our  having 
before  been  chosen  of  him  ' — Hither  then  let  our  researches 
be  directed  ;  nor  let  us  ever  conclude  ourselves  his,  till  we  have 
shewn  ourselves  willing  and  desirous  to  be  his — ] 

2.  How  shall  I  obtain  an  interest  in  this  prayer  ? 
[We  are  not  to  conclude  that,  because  we  have  no  evi- 
dence of  an  interest  in  it  yet,  our  case  is  altogether  hopeless — 
W^e  may  give  ourselves  to  Christ  at  this  very  hour,  provided 
we  feel  a  disposition  to  do  so — Christ  is  willing  to  receive  us, 
and  assures  us,  that^  if  wc  go  t(TJiim,  he  will  in  no  wise  cast 
us  out — As  for  "  secret  things,  they  belong  to  God:"  our 
conduct  is  not  to  be  regulated  by  them,  but  by  the  written 
word — "  I  beseech  you  then  by  the  mercies  of  God,  that  you 
give  up  yourselves  as  living  sacrifices  to  him»" — Maintain 
fellowship  with  Christ  here  by  prayer  and  faith,  and  doubtless 
ye  shall  be  with  hiui  hereafter — Be  daily  surveying  his  glory 
noWf  and  you  shall  assuredly  behold  it  in  the  rvor/cl  to  come — 
His  prayer  was  offirred  not  for  his  immediate  disciples  only, 
but  "  for  all  who  should  believe  on  him  through  their  word" — 
Be  ye  of  this  number,  and  all  the  glory  of  heaven  shall  be 
yours — ] 

\  1  John  iv.  19.  *■  John  xv.  16.  *  Kom.  xii.  1. 


[      21      1 


CCCCLXXX.      THE    ABUNDANT    GRACE    OF    GOD. 

Rom.  V.  20,  21.  Where  sin  abounded,  grace  did  much  more 
abound:  that  as  sin  hath  reigned  unto  death,  even  so  might 
grace  reign  through  rigiileousness  unto  eternal  life,  by  Jesus 
Christ  our  Lord. 

FROM  eternity  God  determined  to  glorify  his  grace — 
For  this  end  he  permitted  sin  to  enter  into  the  world — 
The  publication  of  his  law  also  promoted  the  same 
end — 

It  served  to  shew  how  awfully  sin  had  abounded — 
And  consequently  to  magnify  that   grace  wliich  de- 
stroyed sin — 

To  this  effect  the  apostle  speaks  in  the  text  and  the 
words  preceding  it-^r- 

We  shall  endeavour  to  shew 

I.  How  sin  has  abounded 

The  transgression  of  Adam  was  of  a  verv  malignant 

nature 

[In  the  whole  preceding  context  that  sin  in  particular  is 

referred  to — 

And  it  may  well  be  considered  as  of  a  crimson  dye- 
It   argued    a   contempt   of  God's   goodness,    which    had 

bestowed  so  much  upon  him  * — 

It  argued  a  doubt  ot"  his  veracity,  which  was  engaged  to 

inflict  the  penalty  ^ — 

It  argued  a  rejection  of  his  authority,  which  forbad   the 

eating  of  that  fruit  "^ — 

It  argued  an  attempt  to  invade  the  peculiar  prerogatives  of 

God"* — 

Surely  in  this  single  trangression  sin  greatly  abounded — ] 

But  sin  spread  also  over  the  whole  world 

[Adam  begat  sons  "  in  his  own  fallen  likeness" — 
All  his  dcscendents  inherited  his  corruption' — 
And  cast  oflf  the  yoke  which  their  Maker  had  imposed  upon 
them — 

There   was  not  so  much   as   one  single  exception  to  he 
found  ^ — 

On 

*  Gen.  ii.  8,  9.  •■  Gen.  iii.  4-  *Gen.  ii.  17. 

f  Gen.  ill.  5.  «  Job  xiv.  4.  '  Ps,  xiv.  2,  3. 

C3 


22  THE  ABUNDANT  GRACE  OF  GOD.  (480.) 

On   this   very  account   God   once  destroyed  all  but  one 
family — ] 

It  had  moreover  prevailed  in  every  heart  to  an  awful 
degree 

[Rvery  faculty  of  men's  souls  was  debased  by  it — 

The   understanding  was  blinded,  the  will  made  obstinate, 
the  conscience  seared — 

All  the  "  members  of  their  bodies  also  were  made  instru- 
ments of  nnrighseousness" — ■ 

There  was  not  an  imagination  of  their  thoughts  that  was 
not  evil^ — ] 

It  even  took  occasion  from  the  holy  law  of  God  to 
rage  the  more 

[God  gave  his  law  to  discover  and  repress  sin — 

But  sin  would  not  endure  any  restraint — 

It  rose  like  water  against  tlie  dam  that   obstructs  its  pro- 
gress ^ —  -  - 

And  inflamed  men  both  against  the  law,  and  against  him 
who  gave  it — 

Thus,  in  using  so  good  a  law  to  so  vile  a  purpose,  it  dis- 
played its  own  exceeding  sinfulness' — ] 

But  God  did  not  altogether   abandon  our  wretched 
world 
II.   How  grace  much  more  abounded 

God  determined  that  his  mace  should  be  victorious — 

And  that  it  should  establisli  its  throne  on  the  ruins  of 
the  empire  which  sin  had  erected — 

For  this  i)urpose  he  gave  us  his  Son  to  be  a  second 
Adam" — 

He  laid  on  him  the  curse  dwe  to  our  iniquities — • 

—  enabled  hiin  to  "bring  in  an  everlasting  righteous- 

>> 

ness  — 

—accepted  us  in  him  as  our  new  covenant-head — 

—  restores  us  throuL^h  him  to  eternal  lite — 
Thus  the  super-abundance  of  his  grace  is  manifest 

1 .  In  the  object  "attained 
[Tlu;  destruction  of  man  for  sin  was  certainly  tremen- 
dous— 

Yet  was  it  no  more  than  what  was  to  be  expected — 
The  ialleu  angels  had  already  been  banished  from  heaven — 

No 

*  C.en.  vi.  5.  *^  Rom.  vii.  8.  '  Rom.  vii.  13. 

'^  Rom.  V,  14.     1  Cor.  xv.  aa,  45. 


(480.)  THE  ABUNDANT  GRACE  OF   GOD.  23 

No  wonder  then  if  man  was  made  a  partaker  of  their 
misery — 

But  how  beyond  all  expectation  was  the  recovery  of  man ! — 

How  wonderful  that  he  should  be  restored  while  a  superior 
order  of  beings  were  left  to  perish  ! — 

And  be  exalted  to  a  throne  of  glory  from  whence  they  had 
been  cast  down  ! — 

This  was  indeed  a  manifestation  of  most  abundant  grace — ] 

2.  In  the  method  of  attainiiicj  it 

•    [Sin  had  reigned  unto  death  by  means  of  Adam — 

And  certainly  the  destruction  of  the  whole  world   for  one 

sin  argued  a  dreadful  malignity  in  sin — 

Yet  was  there  nothing  in  this  unjust  or  unreasonable' — 
But  who  could  have  thought  that  God  should  send  us  his 

ozcn  Son  ?•— 

That  he  should  constitute  him  our  new  covenant-head  and 

representative  ? — 

That  he  should  remove  the  curse  of  sin  by  his  death  f — 

• accept  sinners  through  his  righteousness  ?— 

remedy  by  a  second  Adam  what  liad  been 

brought  upon  us  by  the  first? — 

This  was  a  discovery  of  grace  that  infinitely  transcends  the 

comprehension  of  men  or  angels — ] 

3.  In  the  peculiar  advantage  with  which  it  was 
attained 

[If  Adam  had  retained  his  innocence,  we  also    should 
have  stood  in  him  as  our  representative — 

We  should  however  have  possessed  only  a  creature's  righte- 
ousness— 

But  in  Christ  we  possess  the  righteousness  of  God  him- 
self"— 

Our  reward  therefore  may  well  be  augmented  in  proportion 
to  the  excellence  of  that,  for  which  we  are  accepted — 

Besides, 

'  If,  instead  of  being  represented  by  Adam,  we  had  all  undergone 
the  same  probation  for  ourselves,  we  have  no  reason  to  think  that 
we  should  not  have  fallen,  like  liim:  if  we  had  possessed  exactly 
the  same  grace  as  he,  and  been  subjected  to  the  same  temptation, 
we  should  have  acted  as  he  did.  fhe  constituUng  of  him  our 
representative  was  a  great  advaiUage  to  us,  because  he  had  much 
stronger  inducements  to  fidehtv  than  we  could  have:  we  should 
have  been  concerned  only  about  ourselves;  whtreas  he  had  the 
interests  of  all  his  posterity  depending  on  him.  Besides,  he  met  his 
temptation  when  all  his  powers  were  in  a  state  ot  maturity,  and 
when  there  was  no  evil  example  l)efore  him  ;  whereas  we  should  be 
tempted  from  our  earliest  infancy,  and  with  the  additional  inllueuce 
of  bad  examples.  ■"  2  Cor.  v.  21. 

C4 


24  i'HE  ABUNDANT  GRACE  OF   GOD.  (480.) 

Besides,  the  glory  of  God  is  infinitely  more  displayed  in 
Christ,  than  ever  it  would  have  been  if  Adam  had  not  fallen — 

Our  happiness  therefore,  in  beholding  it,  must  be  greatly 
increased — 

Thus  our  restoration  through  Christ  will  bring  us  to  the 
enjoyment  of  far  greater  happiness  than  ever  we  lost  in 
Adam  "— 

What  can  more  fully  manifest  the  superabounding  grace  of 
God  ?— ] 

Improvement 

1 .  For  caution 

[This  doctrine  seems  liable  to  the  imputation  of  licentious- 
ness— 

St.  Paul  foresaw  the  objection,  and  answered  it" — 
His  answer  should  satisfy  every  objector — 
But   the  reign  of  grace  consists  in  destroying  every  effect 
of  sin- 
Therefore  to  indulge  sin  would  be  to  counteract,  and  not  to 
promote,  the  grace  of  God — 

Let  the  professors  of  religion  however  be  careful  to  give  no 
room  for  this  objedtion — 

Let  them  "  put  to  silence  the  ignorance  of  fooUsh  men  by 
well-doing."] 

2.  For  encouragement 

[How  strange  is  it  that  any  should  despair  of  mercy  ! — 
The  infinite  grace  of  God   has  been  exhibited   in  many 

striking  instancesP — 

Let  us  seek  to  become  monuments  of  this  mercy — 
Let  us  not  indeed  "  sin,  that  grace  may  abound" — 
But  let  us  freely  acknowledge  how  much  sin  has  abounded 

in  us — 

And  yet  expect  through  Chri»t  "  abundance  of  grace  and 

of  the  gift  of  righteousness" — ]        • 

"  Rom.  v.  15.    This  point  is  insisted  on  from  vcr.  15  to  19. 

"  Ri)in.  vi.  1,  2. 

P  Luke  vii.  47.     i  Tim.  i.  14,  16. 


r 


[      25      ] 


CCCCLXXXI.      THE    GOODNESS    OF    GOD. 

Ps.  ciii.  8 — i-^.  The.  Lord  in  merciful  and  graciuus,  slow  to 
anger,  and  -pletiteons  iii  mercy.  He  zcill  not  always  chide ; 
neither  will  he  keep  his  anger  for  ever.  He  hath  not  dealt 
with  us  after  our  sins  ;  nor  rewarded  us  according  to  our 
iniquities.  For  as  ihc  heaz\n  is  high  alwve  the  earth,  so  great 
is  his  mercy  toward  thein  i  hat  fear  him.  As  far  as  the  east 
is  from  the  west,  so  far  hath  he  removed  our  transgressions 
from  us.  Like  as  a  father  pitieth  his  children,  so  the  Lord 
pitieth  them  that  fear  him. 

WE  cannot  form  a  juster  conception  of  the  Deity 
than  from  the  liiblory  of  t)ie  Israelites.  In  the  mixture 
of  mercy  and  judgment  wl)ich  is  there  recorded,  we  see 
every  one  of  his  peifections  displayed  in  most  hvely 
characters ^  tlis  dealings  with  us  mdeed  are  less  dis- 
ceinihle :  hut,  the  more  they  are  scrutinized,  the  more 
will  they  appear  to  be  regulated  acconhng  to  the  counsels 
of  unerring  wisdom  and  unbounded  goodness.  The 
words  before  us  will  naturally  lead  us  to  a  contemplation 
of  this  subject:  and  we  shall  have  abundant  evidence  of 
their  truth,  uliile  we  consider  his  goodness 

I.  Generally,  as  it  is  in  himself 

The  "  mercy  and  grace"  of  our  God  are  chiefly  dis- 
covered by 

J .  His  patience  in  bearing  with  us 
[Hod  God  been  such  an  one  as  ourselves,  he  would  long 
since  have  broke  fi)rth  in  anger  against  the  wiiole  world,  ana 
consumed  them  in  his  heavy  displeasure.  But,  notwitstand- 
ing  the  multitude  of  their  provocations,  he  has  been  long- 
sulieiiag  towards  them  '',  and  has  waited  to  be  gracious  unto 
them".  He  has  borne  with  many  vessels  of  wrath,  that  have 
been  daily  fitting  themselves  for  destruction  ■* :  and  has  kept 
mercy  for  thousands^  who  have  been  continually  occupied  in 
casting  it  away.  The  description  which  Nehemiah  gives  of 
the  divine  patience  as  manifested  in  his  day',  is  no  less 
realized  towards  the  whole  world  at  this  very  hour.] 

2.   His  mercy  in  pardoning  us 
[God,  in  mtinue  compassion,  laid  our  iniquities  upon  his 

onlj 

*Ver.  7.  ^  0  Ptt.  iii.  9.  •  Isai.  xxx.  18. 

*■  Rom.  i.x.  22.  •  Exod,  xxxiv,  6,  7.      ^  Mela,  ix,  j6— ai. 


26  THE    GOODNESS    OF    GOD.  (481.) 

only  dear  Son  s,  and  exacted  of  him  our  debt  ^  in  order  that 
he  might  exercise  mercy  towards  us  consistently  with  the 
demands  of  truth  and  justice '.  And,  having  provided  such  a 
remedy,  he  delights  in  extending  its  benefits  even  to  the  vilest 
of  the  human  race''.  Thousands  that  are  now  glorified  in 
heaven,  and  thousands  too  that  arc  yet  compassed  with  in- 
firmities on  earth,  can  attest,  that  with  him  is  plenteous 
redemption*,  and  that  he  is  rich  in  mercy  unto  all  that  call 
upon  him  •".] 

Not  to  dwell  on  general  views  of  his  goodness,  let  us 
consider  it 

II.  Particularly,  as  it  manifests  itself  towards  us 
It  is  here  more  minutely  delineated 

1 .  In  reference  to  his  patitmce 
[God  will  "  chide"  his  people  for  their  sins  ;  nor  would 
he  act  worthy  of  himself,  if  he  did  not  manifest  his  displea- 
sure again^frthe  violations  of  his  holy  law".  But  we  must  all 
confess  that  he  punishes  neither  soon — nor  long — nor  accord- 
in<T  to  our  deserts —  Not  soon  ;  for  then  he  would  be  "  always 
chiding,"  seeing  that  we  give  continual  occasion  for  his  dis- 
pleasure to  arise.  But  he  is  not  extreme  to  mark  what  is 
done  amiss",  well  knowing  that  if  he  should  contend  with 
us  for  every  fault,  we  could  not  answer  him  one  of  a  thou- 
sand P.  JSor  will  he  visit  us  long  •  if  he  hide  his  face,  it  is  but 
for  a  little  moment '',  and  if  he  wound  us,  it  is,  for  the  most 
part,  but  a  very  short  time  before  he  binds  us  up  again  and 
heals  us  ^  He  will  not  be  always  wroth,  lest  our  spirits  should 
faint,  and  fail  by  reason  of  his  displeasure '.  Nor  does  he  at 
any  time  "  deal  with  us  according  to  our  in/fiuities"  Where 
must  every  one  of  us  have  been  if  he  had  entered  into 
judgment  widi  us  according  to  the  strict  tenor  of  his  law'.'' 
Whatever  trials  we  may  have  beeiT called  to  endure,  they  have 
been  infinitely  less  than  our  iniquities"liave  deserved  ".] 

2.  In  reference  to  his  mercy 
[This  has  been  boundless  in  its  extent.  Wiio  can  measure 
the  vast  expanse  of  heaven*:  Yet  such  is  the  mercy  of  our 
God,  having  heights  that  cannot  be  explored,  and  depdis 
that  cannot  be  fathomed'.  It  reaches,  not  only  to  all  per- 
sons, but  to  the  utmost  extent  of  their  necessities  or  desires. 
/  It 

?  Isai  liii.  6.  ^  Isai-  lili.  7.    Lovvth's  Translation. 

*  Rom.  iii.  25,  26.         ^  Mic.  vii.  18.  '  Ps.  cxxx.  7,  8- 
">  Rom.  x.  12,  13.          "  lleb.  xii.  6,  7.          °  Ps.  cxxx.  3. 

'  Job  ix.  3.  ^  Isai.  iiv.  7,  8.  '  llos.  vi.  1,  2. 

'  Isai.  Ivii.  16.  '  Coni|>;ue  Gal.  iii.  10.  with  Ps.  cxliii.  2. 

*  Job  xi.6.  '  Jer.  xxxi.  37.  ^  Kpb.  iii.  j8,  19. 


(481.)  THE    GOODNESS    OF    GOD.  27 

It  is  also  tender  in  its  exercise.  Can  any  thing  on  eartli  affoid 
us  a  stronger  image  of  tenderness,  than  a  parent  striving 
to  soothe  the  anguish  of  his  agonizing  infant  r  \  ct  such  is 
the  anxiety  which  God  himself  feels  to  heal  our  wounded 
spirits,  and  comfort  us  under  all  our  conflicts*.  It  is,  more- 
over, lasting  in  its  effects  Let  a  sraight  line  be  drawn  from 
east  to  west;  and  the  furtl)er  it  is  drawn,  the  further  shall 
the  ends  he  removed  from  each  other.  Thus  it  is  with  respect 
to  our  sins  which  he  has  pardoned  :  they  are  put  away  from  us 
to  the  remotest  distance,  never  to  meet  upon  our  souls  again, 
never  to  be  remembered  against  us  to  all  eternity*.] 

Infer 

1 .  How  base  is  it  to  sin  against  such  a  God ! 

[Sm,  of  whatever  kind,  is  really  directed  against  him  ^. 
And  shall  it  appear  a  light  matter  to  us  to  offend  such  a  God  ? 
See  this  argument  urged  by  Ezra' ;  and  let  every  temptation 
be  repelled  with  this  indignant  expressio;i,  How  ohalildothis 
great  wickedness,  and  sin  against  God  ^  r] 

2.  How  ought  we  to  fear  and  love  our  God! 

[ft  is  twice  observed  in  the  text,  that  God's  mercy  is  dis- 
played "  to  them  thiUfear  him  :"  and  it  is  manifested  on  pur- 
pose that  he  may  be  feared  '.  Let  us  therefore  not  despise  the 
riches  of  his  goodness',  but  improve  them  for  the  confirming 
of  our  fear^,  and  the  quickening  of  our  love  \] 


*  Hos.  xi.  8.     Jer.  xxxi.  20.  "  Ver.  17.     Mic.  vii.  19. 

^  Ps.  11.  4.  '  Ezra  ix.  13,  14.  Heb.  viii.  12. 

**  Gen.  xxxix.  9.        ^  Ps.  rxxx.  4.  ^  Rom.  ii.  4. 

s  ilos.  ill.  5.  ^  Ps.  cxvi.  12.  andcxlv.  8,  9,  21. 


CCCCLXXXII.     god's  readiness  to  give  his 

HOLY     SPIRIT. 

Luke  xi.  11 — 13.  If  a  so)i  shall  ask  bread  of  any  of  you 
that  is  a  father,  zcill  he  give  him  a  stone'^  Ur  if  he  ask  a 
fsh,  Kill  he  for  a  fsh  give  him  a  serpent  ?  Or  if  he  shall 
ask  an  egg,  zeill  he  offer  him  a  scorpion  '^  If  ye  then,  being 
evil,  knotc  hoic  to  give  good  gifts  unto  your  children  :  how 
much  more  shall  your  heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him  ? 

TO  argue  from  ourselves  to  the  Deity,  and  to  conclude 
tliat,  because  we  should  do,  or  forbear,  any  particular 

thing, 


SS  GOD  S    READINESS    TO    GIVE  (482.) 

thing,  he  would  do  the  same,  is,  in  many  cases,  extremely 
fallacious;  because  many  things  may  be  proper  as  a  rule 
of  our  conduct  towards  others,  which  can  in  no  lespect 
be  applied  to  the  moral  Governor  of  the  universe.  There 
arc,  however,  some  instances  wherein  such  an  argument 
may  be  urged,  not  only  with  propriety,  but  with  great 
effect.  Such  an  instance  occurs  in  the  passage  we  have 
now  read;  in  considering  which,  we  shall 

I.  Point  out  the  force  of  our  Lord's  appeal 

Our  Lord  addresses  himself  both  to  our  feel'mgs  and 
our  judgment 

[Men  who  cannot  understand  a  logical  deduction,  may 
comprehend,  without  any  difficulty,  the  argument  before  us. 
Every  one,  whether  he  be  a  parent  or  not,  knows  sufficiently 
the  feelings  of  a  parent,  to  answer  the  question  here  put  to 
him.  We  can  scarcely  conceive  that  any  father  should  so 
divest  himsflf  of  all  the  sensibilities  of  his  nature,  as  to  refuse 
a  piece  of  bread  to  his  child.  Much  less  can  we  imagine, 
that  he  should  mock  his  child,  by  offijriug  hira  a  stone;  or 
give  him,  instead  of  necessary  food,  a  serpent  or  scorpion  to 
destroy  him.  Who  then  would  think  of  ascribing  such  a  dis- 
position to  God  ?  God  is  the  common  parent  of  all  his  crea- 
tures ;  and  he  well  knows  that  his  Spirit  is  as  necessary  for  the 
imparting  and  maintaining  of  spiritual  life,  as  bread  is  for  the 
support  of  our  natural  life.  Will  he  then  refuse  that  blessing 
to  us,  when  we  ask  it  at  his  hands ;  and  leave  us  to  perish 
without  affording  us  the  needful  succour  .''  It  may  happen, 
that  an  earthly  parent  may  be  indisposed,  by  passion  or  caprice, 
to  do  what  is  right ;  or  he  may  be  disabled  through  poverty  : 
but  there  are  no  such  impediments  on  the  part  of  God, 
since  he  is  subject  to  no  infirmities;  nor  is  there  any  thing 
impossible  wiUi  him.  We  may^e  sure  therefore  that  he 
will  at  all  times  act  worthy  of  the  rel^ion  which  he  bears  to 
his  creatures.] 

But  the  force  of  the  appeal  lies  in  the  contrast  between 
God  and  us 

[At  first  sight  the  appeal  may  seem  inconclusive,  since 
our  children  have  a  claim  upon  us,  but  we  have  none  on 
God  ;  and  the  gift  of  a  piece  of  bread  bears  no  proportion 
whatever  to  the  unspeftliable  gift  of  God's  Spirit.  But  it  must 
be  considered  that  we  are  "  evil,"  so  evil  as  to  be  capable  of 
the  greatest  cruelties  even  towards  our  own  children.  Instances 
have  occurred,  wherein  parents  have  not  only  murdered, 
but   even  eaten;    their   own    otfspring*;    and   the   treating 

of 

•  2  Kings  vi.  28, 99. 


(482.)  ills  HOLY  SPIRIT.  29 

of  them  \Yith  extreme  harshness  and  severity  is  no  uncommon 
tailing.  Yet,  with  all  our  proneness  to  evil,  and  our  readiness, 
under  the  influence  of  passion  or  temptation,  to  commit  the 
greatest  enormities,  there  cannot  be  found  a  person  on  earth 
so  depraved,  as  to  act  towards  his  children,  in  the  general 
tenor  of  his  conduct,  in  the  manner  stated  by  our  Lord. 
But  God,  on  the  contrary,  is  good,  supremely,  and  onl^  good, 
and  therefore  incapable  of  doing  any  thing,  which  may  in 
the  smallest  degree  impeach  his  character.  Besides,  he  has 
manifested  his  goodness  in  that  most  unparalleled  act  of 
mercy,  the  gift  of  his  own  Son;  the  gift  of  his  own  Son  to 
die  for  us;  and  that  too,  unasked;  and  at  a  time  when  we 
were  in  rebellion  against  him ;  and  when  he  knew  the  treatment 
which  his  Son  would  meet  with  from  an  ungrateful  world: 
will  HE  then  refuse  us  any  thing?  Will  he  not  give  us  his 
holy  Spirit,  when  we  ask  it  at  his  hands;  and  whe?i  he  knozcs 
that  the  bestozcitig  of  that  gift  will  infallibly  terminate  in  his 
own  eternal  glory'^  It  is  in  this  very  light  that  an  inspired 
apostle  states  the  same  argument'';  and  therefore  we  may  be 
Avell  assured,  that  it  is  unanswerably  conclusive.] 

That  we  may  not  however  rest  in  a  mere  acknowledg- 
ment of  this  truth,  we  shall 

II.  Suggest  a  suitable  improvement  of  it 

Though  the  great  scope  of  the  text  relates  only  to  the 
prospect  which  we  have  of  receiving  answers  to  prayer, 
we  may  learn  from  it 

1 .  In  what  light  we  are  to  regard  God,  when  we  come 
to  a  throne  of  grace 

[Men  in  general  either  think  of  God  as  a  being  that  has 
no  concern  about  this  lower  world,  or  as  an  harsh  master,  and 
a  severe  judge.  Accordingly  their  prayers  are  either  a  mere 
lip-service,  in  which  they  tliemselves  feel  no  interest;  or  the 
supplications  of  a  slave  under  the  apprehension  of  the  lash. 
But  we  should  rather  go  to  him  as  a  father;  we  should  con- 
sider him  as  a  being,  able  and  willing  to  succour  us,  yea, 
infinitely  more  willing  to  give  than  we  to  ask.  How  endearing 
is  that  address  which  we  are  taught  to  use,  Our  Father,  which 
art  in  heaven!  If  we  could  approach  him  with  the  familia- 
rity, and  confidence,  of  dutiful  and  beloved  children,  how 
sweet  would  be  our  fellowship  with  him,  and  how^  successful 
our  petitions!  Then,  nothing  would  appear  too  much  to  ask, 
nothing  too  trifling  to  lay  before  him.  We  shoukl  spread 
before  him  our  every  want;  and  experience,  on  all  occasions, 
his  condescension  and  grace.] 

2.  What 


Rom. 


vm.  32. 


30  god's  readiness  to  give  (482.) 

2.  What  Me   ought  princi})ally   to  desire  in  all  our 
addresses  to  him 

[The  leading  subjects  of  men's  petitions  usually  are;  that 
ihei-r  sins  may  he  pardoned,  and  their  ways  reformed:  and 
certainly  these  are  imporrant  subjects  for  our  supplications. 
But  the  ofKccs  of  the  holy  Spirit  are  very  much  overlooked 
even  by  the  saints  theniselvcs:  and  though  God  will  not 
altogether  withhold  his  blessings,  because  we  do  not  ask  for 
them  in  the  best  manner,  yet  certainly  it  is  of  importance 
that  we  should  feel  our  need  of  his  Spirit,  and  express  those 
feelings  in  our  petitions  to  him.  ^^  e  cannot  repent  or  pra}"-, 
unless  God,  "  pour  out  upon  us  a  spirit  of  grace  and  of  sup- 
plication." We  cannot  know  either  our  disease  or  our  remedy, 
unless  the  Spirit  be  given  to  us  "  to  convince  us  of  our  in- 
dwelling sin,  and  of  the  Saviour's  righteousness."  Jt  is  the 
Spirit's  office  "  to  glorify  Christ,  and  to  take  of  the  things 
that  are  his,  and  shew  them  unto  us,"  If  we  would  "  mor- 
tify the  deeds  of  the  body,  it  must  be  through  the  Spirit's" 
inlluence  :  if  we  would  bring  forth  the  fruits  of  righteousness, 
it  must  be  through  the  operation  of  the  same  Spirit,  whose 
fruits  they  are.  Every  act  of  the  spiritual  life  must  be  per- 
formed by  the  intervention  and  agency  of  God's  Spirit.  As 
Christ  is  all  in  procuring  salvation  for  us,  so  tlie  Holy  Spirit 
is  ALL  in  imparting  salvation  to  us.  Our  illumination  and 
strength,  our  sanctification  and  comfort,  are  all  his  gifts;  and 
therefore  we  should  continually  acknowledge  our  dependence 
upon  him,  and  ask  of  God  the  communications  we  stand  in 
need  of.  The  importance  of  this  is  strongly  marked  in  the 
passage  before  us;  for  St.  Matthew,  relating  the  substance  of 
our  Lord's  discourse,  says,  "  How  much  more  shall  your 
heavenly  Father  give  2^000?  things  to  them  that  ask  him'^r" 
but  St.  Luke  sums  up  all  good  tilings  in  thh,  the  gift  of  the 
Holy  Spirit;  because,  without  that  gift,  all  that  we  possess 
is  of  no  value;  and  with  it,  we  eannot  want  any  thing  tliat 
is  good.]  • 

3.  The  efficacy  and  importance  of  prayer 

[Since  God  has  so  strongly  declared  his  readiness  to  give 
us  his  Spirit,  we  may  be  well  assured,  that  he  will  not  refuse 
us  any  thing  else :  "  we  may  ask  what  we  will,  and  it  shall  be 
done  unto  us."  But,  on  the  other  hand,  we  can  expect 
nothing  without  prayer:  "  God  will  be  enquired  of  by  US'*," 
even  for  those  things  \vjijfh  he  has  promised  to  give  us;  nor 
will  he  give,  if  we  neglect  to  ask.  'I'liis  also  is  intimated  in 
the  text  itself;  his  favours  are  limited  to  them  that  ask  hiin. 
It  is  true  indeed,  that  the  first  desire  after  what  is  good  is 

inspired 

''  Matt.  vii.  i  1.  *  Ver.  10. 


(482.)  HIS    HOLY    SPIRIT.  31 

inspired  by  him  ;  and,  as  far  as  relates  to  that,  "  lie  is  found  of 
theui  that  sought  him  not,  and  known  to  them  that  enquired 
not  after  him:"  but  when  he  has  onee  communicated  this 
desire,  he  exjiects  that  it  should  be  cultivated  and  improved 
at  a  throne  of  grace;  nor  will  he  open  the  gate  of  heaven  to 
any,  who  do  not  knock  at  it  with  importunate  and  believing 
prayer.  And  can  we  think  hardly  of  this  condition?  What 
if  we  ourselves  had  invited  a  child  to  come  and  ask  of  us  the 
richest  gifts  we  could  possibly  bestow  upon  him,  and  had  done 
every  thing  in  our  power  to  assure  him  of  our  unalterable 
determination  to  grant  his  request ;  could  he  reasonably  blame 
us  for  suspending  our  grant  upon  his  performance  of  so  easy 
a  condition?  or  is  there  a  parent  in  the  world  who  w^ould  not 
say.  If  you  are  too  proud  to  ask  for  it,  you  shall  not  have  it  ? 
Surely  then  if,  through  pride,  or  indolence,  or  unbelief,  we 
will  not  make  our  supplications  to  God,  we  may  well,  yea, 
we  must  inevitably,  be  left  to  perish. 

If  this  appear  awful  in  one  view,  in  another  view  it  is  most 
encouraging.  Many  are  ready  to  say,  "  Such  an  appeal  as 
this  affords  no  comfort  to  me :  were  I  a  child  of  God,  I 
could  not  doubt,  but  that  he  would  give  me  all  that  I  could 
ask,  with  greater  readiness  than  I  w^ould  give  a  piece  of  bread 
to  my  beloved  offspring;  but  am  I  his  child?  and,  if  not, 
what  is  this  assurance  to  me?"  But  behold,  as  though  he 
had  intended  to  cut  off  all  occasion  for  such  a  doubt,  our 
Lord  has  here  dropped  the  parallel,  antl  says.  How  much 
more  will  God  give  his  Spirit,  (not  to  his  children,  but)  to 
them  that  ask  him'^  So  then  we  have  no  occasion  to  en- 
quire. Am  1  a  child  ?  We  must  go  immediately  to  God  and 
implore  his  best  and  choicest  blessings,  with  a  full  assurance 
of  success. 

Some  perhaps  may  reply,  I  have  tried  these  means,  and 
found  them  ineffectual.  But  we  are  sure  either  that  God  has 
already  answered  in  a  way  that  was  not  expected,  or  that  he 
will  answer  in  due  time.  He  is  a  God  that  cannot  lie;  and 
therefore  we  have  nothing  to  do  but  to  wait  his  leisure.  Only 
let  us  "  continue  instant  in  prayer,"  and  heaven,  with  all  its 
glory,  shall  be  ours.] 


[      32      ] 


CCCCLXXXIII.      THE  PEIISONALITY   AND   OFFICE    OF 
THE    HOLY    SPIRIT. 

John  XV.  26.  When  the  Comforter  is  come,  whom  I  zoill  send 
unto  you  from  the  Father,  even  the  Spirit  of  truth,  which 
proceedeth  from  the  Father,  he  shall  testify  of  me. 

THE  characters  of  the  most  holy  men  may  suffer 
from  envy  and  malevolence;  but  their  righteousness  often 
shines  forth  the  brighter  afterwards,  as  the  sun  obscured 
for  awhile  by  an  intervening  cloud — According  to  all 
human  appearances,  our  Lord's  name  must  either  have 
sunk  into  speedy  oblivion,  or  been  handed  with  infamy 
to  the  latest  posterity.  It  scarcely  seemed  possible  that 
the  ignominy  of  his  cross  could  ever  be  so  obliterated  as 
to  be  succeeded  by  respect  and  honour :  but  our  Lord 
knew  that  the  testimony  of  the  Spirit  would  assuredly 
effect  this — While  therefore  he  consoled  both  iiimself  and 
his  disciples  with  the  reflection,  that  the  causeless  enmity 
of  his  countrymen  was  nothing  more  than  a  completion 
of  the  prophecies,  he  taught  them  to  look  forward  lo 
the  time,  when  the  Spirit  of  God  should  come  down 
visibly  from  heaven,  and  by  the  most  indubitable  testi- 
mony efface  every  stain,  and  rectify  the  mistaken  appre- 
hensions of  the  world   respecting  him — Let  us  consider 

I.  Our  Lord's  description  of  his  |)romised  messenger 

Li  speaking  of  the  inscrutable  mysteries  of  our  reli- 
gion, Me  are  constrained  to  represqit  tieavenly  things  in 
terms,  not  strictly  just  pcrliaps,  but  such  as  are  best 
accommodated  to  our  own  feeble  apprehensions — We 
observe  then  respecting  the  messenger  whom  Jesus  under- 
took to  send,  that 

He  is  a  distinct  person 
[Many  deny  the  distinct  personality  of  the  Spirit,  and 
affirm  that  he  is  only  a^irtue  or  quality  belonging  to  the 
Father:  but  the  text  alone  shews  that  this  is  not  a  just  and 
scriptural  idea:  the  names  given  to  the  Spirit,  as  "  tlie  Com- 
forter," and  "  the  Spirit  of  truth,"  import  that  he  is  a  dis- 
tinct person — The  circumstance  of  his  mission  leaves  no  doubt 
upon  the  subject;  for  he  "  proceeds  from  the  Fatiier,"  is 
"  sent"  by  the  Son,  and  cumus  down  to  us — Besides^  the  very 

09  end 


(483.) 


OF    THE    HOLY    SPIRIT.  ^^ 


end  of  his  mission  implies  the  same  ;  for  he  comes  to  '•  testify," 
or  be  a  witness — ] 

Yet,    though  distinct  from  the  Father,   he  is,  in  his 
essential  }3ropcrties,  equal  to  him 

[He  is  sent  to  testify  to  all  persons,  in  all  places,  at  the 
very  simie  instant  of  time:  and  does  not  the  execution  of 
such  an  olHee  require  both  omsiipresence  and  onmiscience? 
Must  he  not  know  what  every  person  needs  to  be  instructed 
in,  and  be  every  where  present  to  hear  and  grant  their 
requests  ? — And  are  there  any  attributes  more  appropriate  to 
the  Deity  than  these  ?  Yet  these  the  Spirit  has  in  common 
with  the  Father:  David  says  respecting  him,  "  Whither  shaH 
i  go  then  from  tliy  Spirit  .r'  If  1  go  up  to  heaven,  thou  art 
tiiere  ;  if  1  go  down  to  hell,  thou  ait  tliere  also^" — and  St. 
I'aul  observes  that  "  the  Spirit  searchcth  all  things,  even  the 
deep  things  of  God  '' " — Nor  are  these  testimonies  unsupported, 
by  others  that  are  yet  more  direct  and  clear  :  for  the  Spirit  is 
constantly  joined  both  with  the  Father  and  the  Son  as  equally 
worthy  of  tiie  highest  honour '^,  and  equally  a  source  of  the 
richest  blessings'* — [ndced  he  is  expressly  and  repeatedly 
called  (Jon;  ihey  who  lied  unto  iiim,  were  Me^r/b/'e  guilty 
of  lying  unto  (iod  ^ ;  and  they  who  had  fiiM  dwelling  in  them, 
were  therefore  the  temples  ot  the  living  God*^ — ] 

Nevertheless  in  some  respects  he  is  siibordinate  both  to 
the  Father  and  the  Son 

\^ln  the  order  of  siihaislcnce,  as  the  Father  is  not  of  the 
Son,  but  the  Son  of  the  Father,  so  neither  the  Father  nor 
the  Sou  proceeds  iVom  the  Spirit,  but  the  Spirit  from  them, 
inasmuch  as  he  proceeds  frou)  the  Father,  and  is  sent  by  the 
Son — In  the  order  of  operation  also  the  Spirit  is  inferior: 
the  Father  is  represented  as  the  fountain  of  authority  and  of 
blessings:  the  Son  acts  as  his  servant^:  and  the  Spirit  acts 
under  Christ,  being  s.ent  or  deputed  by  him,  according  as  it 
was  determined  in  the  eternal  counsels  of  the  Father,  to 
apply  to  men  that  redemption,  which  Christ  procured  for 
them  by  his  death — The  Spirit  acted  in  this  subordinate 
capacity  before  the  time  of  Christ's  incarnation  :  it  was  by  him 
that  Christ  went  and  preached  to  the  antediluvian  world"  :  by 
him  aI.H)  he  ins[)ired  the  prophets  to  foretel  the  things  relating 
to  his  sufferings  and  glory  ' — During  the  days  of  our  Lord's 
ministry  on  earth  the  Spirit  still  acted  in  subserviency  to  himj 

it 

*  Ps.  cxxxix.6,  7.         ''  1  Cor.  ii.  10.  *=  Matt,  xxviii.  19. 

*  1  Cor.  xiii.  14.  «  Acts  v.  '],  4.  ^  1  Cor.  iii.  i6,  17. 
8  Isai.  xlii.  1.                  ^   1  pel.  in.  18,  19.      '   1  Pet.  i.  11. 

Vol.  V.  D 


34  THE  PERSONALITY  AND    OFFICE  (483.) 

it  was  by  the  Spirit  that  Christ  cast  out  devils'',  and  performed 
his  other  miracles — In  a  more  especial  manner  did  the  Spirit 
exert  himself  in  subserviency  to  Christ  nftcr  he  had  ascended 
to  heaven  ;  it  was  then  that  the  Spirit  began  fully  to  execute 
the  office  assigned  him,  and  to  "glorify  Christ"  before  an 
ungodly  and  unbelieving  world  ' — To  this  very  hour  does  the 
Spirit  bear  the  same  part,  "convincing  the  world  of  sin,  of 
righteousness,  and  of  judgment","  in  order  to  magnify  Christ, 
and  to  enlarge  his  kingdom.] 

As  our  attention  is  principally  directed  to  the  Holy 
Spirit,  we  shall  proceed  to  state 

II.  The  particular  office  committed  to  him 

The  Father,  Son,  and  Spirit,  have  distinct  and  dif- 
ferent offices  in  the  oeconomy  of  redemption — That  of 
the  Spirit  is  twofold 

1.  To  be  a  witness  for  Christ 

[Our  blessed  Lord  died  under  circumstances  of  the  deepest 
ignominy  and  reproacli ;  being  treated  by  his  whole  nation 
as  the  vilest  of  malefactors — Nor  could  it  be  conceived  that 
one,  who  under  such  circumstances  saved  not  himself,  should 
be  constituted  by  God  the  Saviour  of  others — This  was,  to 
all  appearance,  so  al)surd  an  idea  that  it  never  could  have 
gained  any  credit  in  the  world,  if  it  had  not  been  confirmed 
by  the  most  unquestionable  testimony — To  overcome  these 
obstacles,  the  Holy  Spirit  testiried  of  two  things,  namely, 
the  righteousness  of  his  person,  and  the  sufficiency  of  his 
salvation — While  the  apostles  testified  of  these  things  to  the 
ears  of  men,  the  Spirit  confirmed  their  word  with  visible 
signs  ",  and  sealed  it  on  men's  hearts  by  his  invisible,  but 
effectual,  influence" — This  he  did,  not  only  on  the  day  of 
Pentecost,  when  three  thousand  were  converted  at  once,  but 
on  many  other  occasions — It  is^vorthy  of  remark,  that  when 
he  visibly  descended  on  the  Genti4es  in  confirmation  of  the 
word  that  was  delivered  by  Peter,  he  descended  at  the  very 
instant  that  the  apostle  began  to  speak  of  the  fulness  and 
excellency  of  Christ's  salvation  p  ;  as  though  he  designed  to 
intimate,  that  tliis  was  the  great  truth  which  he  came  to  attest, 
and  which  we  ought  to  receive  with  our  whole  hearts — ] 

2.  To  be  a  Comforter  to  us 

[When  a  soul  begins  to  feel  its  guilty  and  undone  state, 
it  needs  a  comforter:  but  there  is  no  creature  in  heaven  or 
earth  that  can  administer  effectual  consolation  ;  none  but  the 

Holy 

^  Matt.  xii.  28.  '  John  xvi.  14,  "  John  xvi.  8. 

■  Ileb.  ii.  4.  •  1  Ihcss.  i.  5.  ?  Act*  x.  43,  44* 


(483.)  OF   THE    IICLY    SPIRIT.  35 

Holy  Spirit  is  sufficient  for  so  great  a  work  :  if  lie  revenl  Christ 
to  the  soul,  all  tears  will  instantly  be  wiped  away;  hut  if  he 
withhokl  his  influence,  sorrow  and  despondency  will  over- 
whelm it  utterly — Thus  also  in  all  siibsequenl  trials  and 
temptations,  it  is  the  Holy  Ghost  alone  that  can  heal  the 
wounded  spirit,  or  bind  up  the  broken  and  contrite  heart — 
And  it  must  further  be  noticed,  that  the  principal,  if  not  the 
only,  way,  in  which  he  administers  consolation  to  us,  is  by 
testifying  of  Christ;  it  is  by  shewing  to  us  his  beauty,  his 
sufficiency,  his  truth  and  faithfulness,  and  by  enablinu  us  to 
rest  entirely  on  him  :  and  as  there  can  be  no  comfort  till  this 
be  done,  so  there  can  be  nothing  but  joy  and  exultation 
arising  from  it — ] 

This  subject  naturally  leads  us  to  reflect 

1 .  How  great  and  glorious  a  person  Christ  is  ! 

[ft  has  been  already  shewn  that  the  Holy  Spirit  is  God 
equal  with  the  Father :  yet  has  Christ  authority  to  send  him 
into  our  hearts — If  Clirist  say.  Go,  my  Spirit,  and  quicken 
that  dead  sinner;  go  and  dwell  in  that  polluted  heart;  go 
and  comfort  tliat  drooping  and  desponding  soul ;  in  short, 
whatever  commission  Jesus  gives  to  the  ever-blessed  Spirit,  it 
is  executed  instantly,  and  to  its  utmost  extent — No  unworthi- 
ness  in  us  excites  any  reluctance  in  the  mind  of  the  Spirit; 
if  Jesus  do  but  s|)eak,  it  is  done — AA'ho  then  would  not  u  isli 
to  have  this  glorious  person  for  his  friend?  Who  does  not 
desire  an  interest  in  him  ?  Who  would  not  seek  him  who  is  so 
able  and  willing  to  save? — Blessed  Lord,  send  thy  Spirit  nozo 
to  testify  of  tljee,  and  to  glorify  thee  in  all  our  hearts  ! — ] 

2.  How  unspeakable  is  the  happiness  of  Christ's  faithful 
people ! 

[These  enjoy  the  witness  of  the  Spirit  in  their  own  hearts^ 
— The  Spirit  not  only  testifies  to  them  that  Jesus  is  the 
Saviour  of  believers  in  general,  but  their  Saviour  in  particular: 
he  witnesses  to,  and  with,  their  spirits,  that  they  are  children 
of  tiod  ;  and  if  children,  then  heirs,  heirs  of  God  and  joint- 
heirs  with  Christ^ — Can  we  conceive  any  greater  happiness 
than  this?  Surely  not  in  this  present  world — Let  everv  one 
then  aspire  after  this  honour — Let  every  one  seek  the  Spirit, 
not  merely  as  an  instructor,  but  a  comforter — Thus  shall  we 
be  filled  \\ith  consolation,  even  under  the  mos.t  afflictive  cir- 
cumstances; and  his  testimonies  shall  prove  to  us  an  earnest, 
and  a  foretaste,  of  our  heavenly  inheritance. — ] 

1  1  John  v.  lo.  '  Rom.  viii.  i6,  17. 


D  a 


[    36    ] 


CCCCLXXXIV.      THE    MANNER    IN    WHICH    GOD    DRAWS 
HIS    PEOPLE. 

Hos.  xi.  4.     /  dreio  them  zcith  cor  da  of  a  man,  with  braids  of 

love. 

THE  doctrine  of  divine  influences  is  generally  consi- 
dered as  enthusiastic  and  absurd.  But  though  we  grant 
that  there  is  much  in  it  which  is  above  our  comprehen- 
sion, there  is  nothing  in  it  that  is  contrary  to  reason. 
God  brought  originally  his  people  out  of  Egypt :  but  in 
what  manner  did  he  effect  it?  he  called  them  when  they 
were,  like  a  little  child,  ignorant,  helpless,  froward": 
and,  by  the  signs  and  wonders  that  he  wrought  before 
them,  he  shewed,  that  it  would  be  their  wisdom  and  their 
happiness  to  put  themselves  under  his  guidance  and 
protection ''.  He  drew  them  ;  but  it  was  with  such 
cords  as  were  propQr  to  move  a  rational  being,  and  with 
such  bands,  as  made  them  his  willing  captives.  And  it 
is  thus  that  he  calls  tis  out  of  worse  than  Egyptian 
bondage. 

We  propose  to  shew 

I.  That  God  does  draw  the  hearts  of  his  people 
This  is  evident 

1 .  From  scripture 
[If  we  consult  the  declarations  of  scripture,  we  shall  fuid 
that  man  is  not  sull'icicnl  of"  himself"  tor  a  good  act^,  word  '', 
or  thought'.  We  sluiU  be  equallj^  convinced  ihat  tiie  word 
and  ordinances,  however  well  adniinist^jred,  have  no  power  in 
themselves  to  convert  nien*^;  and  that  God  is  the  only  source 
of  all  good  s. 

If  we  attend  to  the  coitfessiotis  and  petitions  contained  in 
them,  we  shall  see  that  all  the  most  eminent  saints  concurred 
in  ihis  acknowledgment,  "  Thou  hast  wrought  ail  our  works 
in  us**."  St.  Paul  especially,  who  was  not  inferior  to  any  of 
them,  expressly  ascribes  every  spiritual  good  to  the  operation 
of  divine  grace'  :  he  is  fifipd  with  indignation  at  the  iliought 
that  any  one  should  arrogate  to  himself  the  honour  due  to 
^  God 

*  Ver,  1.  ^  Ver.  1,  3.  "  John  xv.  5. 

<»  Matt.  xii.  34.  "  2  Cor.  ill.  5.        ^  M  Cor.  iii.  6,  7. 

«  .lam.  i.  17.     Phil.  ii.  13.    John  vi.  44.*  •»  Isai.  xxvi.  12. 
f  2  Cor,  v.  5. 


(484.) 


THE    MANNER    IN    Al'IIICH,    &C.  37 


God  alone'':  and  with  respect  to  himself  he  sliews  the  greatest 
jealousy  on  this  head,  and,  when  compelled  by  his  adversaries 
to  speak  in  commendation  of  himself,  he  takes  especial  care 
that  ail  the  glory  shall  be  given  to  God  alone'. 

From  hence  then,  if  we  had  no  other  proof,  we  see  the 
propriety  of  thiit  petition  offered  by  the  church  of  old,  "  Draw 
nie,  and  we  will  run  after  thee  ""."J 

2.  From  experience 
[It  cannot  be  doubted  but  tliat  many,  whose  names  are 
recorded  in  the  scriptures,  and  many  also  in  the  present  day, 
have  lived,  or  do  yet  live,  abovt  tlie  world,  in, a  noble  con- 
tempt of  all  its  pleasures,  honours,  and  interests.  If  we  will 
look  around  us,  we  shall  soon  be  convinced  of  this  fact.  Now 
whence  is  it  that  they  are  enabled  to  do  this?  Is  it  of  them- 
selves'^ Why  then  can  you  not  all  do  the  same?  and  why, 
.when  we  urge  you  to  attempt  it,  do  j'ou  tell  us  that  it  is 
impracticable?  Is  it  owing  io  nuy  [iow ex '\\\  the  ordinances^ 
A\  hy  tlicn  have  not  the  ordinances  operated  in  the  same 
manner  upon  all?  ^Vhy  have  many  attended  them  for  years 
without  eifect,  while  others  have  been  wrought  upon  by  the 
first  or  second  sermon  that  they  heard?  To  whom  then  can 
we  ascribe  the  permanent  conversion  of  souls  to  God,  but  to 
God  /lii/isc/f?  Beyond  a  doubt,  it  is  owing  i;olely  to  the 
operation  of  his  grace;  and  accordingly  it  will  be  found,  that 
all  truly  converted  persons  throughout  the  world  do  ascribe 
the  change  to  God,  and  do  acknowledge  their  need  of  that 
same  grace  to /cee/)  them,  which  tbcy  first  of  all  needed  to 
quicken  and  renew  them. 

If  any  desire  to  have  furdier  pro&f  of  this  point,  they  have 
within  themselves  tiie  fullest  means  of  convietion.  Let  them 
go  home  and  mortify  within  themselves  the  love  of  the  world, 
together  with  every  sinful  appetite;  and  let  them  till  ihcir 
own  hearts  v>Mth  the  love  of  Gud,  with  an  abiding  delight  in 
holy  exercises^  and  with  heavenly  affections:  let  them  do 
t/iis  by  any  power  of  their  own,  and  they  will  confute  us 
effectual]3'.  But  we  are  very  sure  that  the  longer  they  persist 
in  the  attempt,  the  more  thoroughly  they  will  feel  their  need 
of  divine  assistance.] 

In  confirmation  of  this  point  we  will  proceed  to  shew 

II.  In  what  manner  he  draws  them 

We  are  not  to  imagine  that  God  deals  M'ith  us  as 
machines,  that  move  involuntarily  according  as  they  are 
impelled  by  any  exterior  force.     Man  is  [assessed  of  an 

understanding 

'^  1  Cor.  iv.  7.  '  1  Cor.  .xv.  10. 

«  Cant.  i.  4.. 

D  3 


38         THE  MANNER  IN  WHICH  GOD      (484.) 

understanding  and  a  will :  and  it  is  by  these  that  God 
operates  upon  us :  he  draws  us  "  with  the  cords  of  a 
man,  and  with  the  bands  of  love." 

1.  He  enlightens  the  understanding 

[God,  in  convertine;  any  soul  to  himself,  first  causes  it 
to  see  its  lost  and  perishing  condition,  and  then  the  suitable- 
ness and  suli.ciency  of  the  salvation  he  has  provided  for  us. 
By  tl)is  means  he  convinces  the  judgment  that  it  is  really  a 
rational  thing  to  "  tlee  from  tiie  wrath  to  come,  and  to  lay 
hold  on  eternal  life."  He  makes  it  appear  that  a  life  of  sin, 
however  it  may  be  commended  as  liberty,  is  really  the  sorest 
bondage  " ;  and  that  a  life  of  devotedness  to  God  is  truly  a 
rational  service" ] 

2.  He  engages  the  will 

[As  a  preparatory  means  of  changing  the  will,  he  often 
"  persuades  us  by  his  terrors  :"  but  none  were  ever  effectually 
renewed  by  fear  alone :  it  is  "  love,"  and  love  only,  that  has 
*'  bands"  sufficiently  strong  to  hold  the  soul,  and  to  keep  it 
stedfast  in  the  way  of  holiness.  God  therefore,  to  secure  us 
imto  himself,  shews  us  "  the  heights  and  depths  of  his  in- 
comprehensible love  to  us  in  Christ  Jesus  P;"  and  at  the  same 
time  *'  sheds  abroad  his  love  in  our  hearts'',"  and  enables  us 
by  "  a  spirit  of  adoption  to  call  him,  Abba,  Father  ^"  This 
overcomes  the  reluctance  of  the  stoutest  sinner,  and  "  con- 
strains" him  to  devote  himself  altogether  unto  God' 

Thus  does  God  "  make  us  willing  in  the  day  of  his  power' :" 
and  to  this  overpowering  influence  of  divine  love  does  the 
Prophet  ascribe  the  change,  in  whomsoever  it  has  been 
wrought",] 

Infer 

1 .  What  reason  for  shame  have  unconverted  sinners  ! 
[If  men  have  not  committed  gross  and  scandalous 
offences,  they  think  they  have  no  cause  for  shame  :  but  every 
one  that  is  not  thoroughly  converted  to  God,  has  need  to 
blush  and  be  confounded  before  him.  Can  any  person  doubt 
in  his  mind  whether  to  love  and  serye  God  be  not  our  reawn- 
ahle  service?  Doubtless,  however  men  may  hate  the  restraints 
of  religion,  they  must  confess,  that  all  who  are  drawn  by 
the  cords  of  a  man,  OL^are  duli/  injiuenced  by  their  reawit, 
will  gladly  submit  to  them.  And  can  any  one  doubt  whetlier 
God  have  not  given  us  abundant  cause  to  love  and  serve  him  ? 
"  What  could  he  have  done  more  for  us  than  he  has  done  ?" 

Yet 

"  Rom.  vi,  ^6.     2  Pet.  ii.  19.  "  Rom.  xii.  1. 

P  Kph.  iii.  18,  19.  '  Rom.  v.  5.  '  Rom.  viii.  15. 

?  2  Cor.  v.  14,  15.  '  F».  ex.  3.  ■  Jer.  xxxi.  3. 


(484.)  DRAWS   HIS    PEOPLE.  39 

Yet  though  he  has  cast  "  the  bands  of  love"  about  us,  how 
have  unconverted  men  "  burst  them  asunder,  and  cast  his 
cords  from  thcni  !"  Know  then,  that  a  worldly  and  carnal 
life  argues  a  mo!^t  tmreasonable  and  most  ungrateful  state  of 
mind ;  and  that,  if  you  be  not  ashamed  of  it  in  this  world, 
you  will  be  when  you  stand  at  the  judgment-seat  of  Christ.] 

2.  What  reason  of  thankfulness  have,  they  who  are 
converted  to  God  ! 

[If  you  had  not  been  drawn  by  the  Father,  you  would 
have  been,  at  this  very  hour,  as  far  from  God  as  an}'-  other 

{person  in  the  world.  "  He  looked  upon  you  when  you  were 
ying  in  your  blood,  and  bid  you  live''."  What  thanks  then 
should  you  render  to  him  for  such  distinguishing  grace!  How 
should  you  bless  him  for  encircling  you  with  his  bands,  and 
for  drawing  you  with  his  cords  !  O  beg  of  him  that  he 
would  fasten  Lis  bands  yet  more  firmly  about  you,  and  never 
sutler  any  thing,  from  without  or  from  within,  to  break 
them.  Endeavour  ut  all  times  to  yield  to  his  kind  attractive 
influences,  and  to  comply  with  the  first  intimations  of  his 
will.  And  be  assured,  that  this  is  to  act  the  part  of  a  rational 
being  ;  and  that  the  more  closely  you  are  drawn  to  God  at 
present,  the  more  intimately  will  you  enjoy  him  in  a  better 
world.] 

*  Ezek.  xvi.  0. 


CCCCLXXXV.       THE     BAPTISM    OF    THE    SPIRIT. 

Matt.  iii.  11.  I  indeed  baptize  1/on  with  uater  unto  repentance: 
but  he  that  comelh  after  me  «  mightier  than  I,  whose  shoes 
I  am  not  worthy  to  bear :  he  shall  baptize  you  zfith  the  Holy 
Ghost,  and  zcithjire. 

IT  is  ignorantly  imagined,  that  they  who  are  most 
enlightened  with  the  knowledge  of  Christ,  and  are  most 
zealous  in  bringing  others  to  an  acquaintance  with  him, 
must  of  necessity  he  puffed  up  with  pride,  and  be  filled 
with  an  high  conceit  of  their  superiority  to  others — But 
none  ever  surpassed  the  apostle  Paul  either  in  zeal  or 
knowledge ;  yet  none  ever  manifested  more  deep  hu- 
mility, since  language  could  not  even  afford  him  words 
whereby  sufficiently  to  express  the  low  sense  he  had  of 
himself  before  God  :    he  calls  himself  "  less  than  the 

D  4  least 


40  THE    BAPTISM    OF    THE    SPIRIT.  (485.) 

least  of  all 'saints" — Another  eminent  example  Of  humility 
is  exhibited  in  the  conduct  of  John  the  Baptist,  wlio, 
thouo;h  faithful  in  the  liitihest  degree  as  a  preacher  of 
righteousness,  never  sought  his  own  glory,  but  invariably 
directed  the  eves  of  his  followers  to  Christ,  in  compa- 
rison of  whom  he  accounted  himself  unworthy  of  the 
smallest  regard — His  expressions  before  us  lead  us  to 
consider 

I.  Tlie  transcendant  dignity  of  Christ 

C'hrist,  in  a  civil  view,  was  not  at  all  superior  to  John, 
yea,  perhaps  inferior,  inasmuch  as  the  son  of  a  carpenter   - 
miuht  be  reckoned  inferior  in  rank  to  the  son  of  a  priest:' 
nevertheless  he  was,  in  other  points   of  view,  infinitely 
superior ; 

1 .  In  his  person 

[The  person  of"  John  might  well  be  cansidered  as  dig-r 
nlfiecl  in  no  com.non  degree — He  was  the  subject  of"  prophecy 
many  hundred  years  betore  he  came  into  the  world  * :  his 
foruiation  in  the  wond>  was  announced  by  au  angel  from 
heaven,  and  that  loo  at  a  period  when  his  parents,  aecording 
to  the  eoinmon  course  of  nature,  could  entertain  no  hope  of  , 
having  any  progeny — He  was  filled  with  the  Holy  Ghost  even 
from  his  very  birth  ;  and  was  ushered  into  the  world  with  the 
restoration  of  propheey,  after  that  gift  had  been  withdrawn 
from  the  church  almost  four  hundred  years — But  in  all  these 
respects  Christ  was  far  greater  than  he  :  Christ  had  been  the 
subject  of  prophecy  from  the  very  foundation  of  the  world  : 
liis  work  and  cilices  had  been  exhibited  to  the  world  in 
numberless  types  aiul  prophecies  during  the  space  of  four 
thousand  years — His  body  was  fbriiTt^d,  not  merely  in  a  preter- 
natural, but  in  a  su{)ernatural  way,  by  Tlie  immediate  agency 
of  the  Holy  Clhost,  who  created  it  in  the  womb  of  a  virgin; 
Lv  which  mi  ans  he  v.as  not  merely  holy,  but  spotless,  with- 
out the  sm  llest  taint  of  that  corruption,  which  every  child 
of  Adam  inheiits— Without  noticing  the  songs  with  which 
the  heaveidy  choir  celebrated  the  tidinus  of  his  biith,  or  any 
of  thooC  miraculous  circuiustances  which  pointed  him  out  to 
the  eastern  magi,  we  see  already  how  far  superior  he  was  to 
John,  even  in  those  ihirrgs  wherein  John  surpassed  all  other 
iiien — 

l?ut  what  must  we  say.  when  to  this  we  add,  that  he  was 
God,  "Ci'od  maiiii'ist  in  the  flesh,"  "God  over  all  ble>sed  for 
ever.''"    I'heii  all  com[»ari5on  must  cease:  and  the  expressions 

use<$ 

•  Isai.  xl.  3.     ]\lal.  iii.  1 


(485.)  THE    BAPTISM    OF    THE    SPIRIT.  4I 

usee]  by.Juhii,  instead  of  appearing  exaggerated,\vill  be'  acknow- 
ledged lo  be  infinitely  below  the  trutii :  though  the  loosing  ot" 
ihe  sandals,  and  carrying  them  to  the  batli,  was  deemed  too 
mean  an  employment  for  an  Hebrew  servant,  or  for  any  but  a 
slave  ^  yer  John  accounted  it  far  too  high  an  honour  tor  him 
to  rCTKJer  such  a  service  to  that  glorious  person,  whose  advent 
lie  announced — ] 

2.  Ill  his  office 
[John  was  a  prophet  of  the  most  high  God,  yea,  "  more 
than  a  prophet"-^He  had  the  distinguislied  honour  of  beino- 
the  forerunner  of  the  Messiah,  who  should  prepare  his  way, 
and  point  him  out  to  the  people,  being  himself  divinely  in- 
structed how  to  distinguish  him  from  all  others  Avho  should 
attend  his  ministrations — Hence  our  Lord  himself  declares 
respecting  him,  that  there  "  never  had  been  a  greater  person 
born  of  woman  than  Jolin  the  Baptist" — But  "glorious  as  he 
was,  Jesus  far  excelled  fiim  in  glory — Jesus  was  the  great 
prophet,  to  whom  Moses  and  all  the  prophets  gave  testimony 
and  to  whose  directions  all  were  commanded  to  submit.  He 
was  the  Messiah  himself,  the  very  "  Lamb  of  God  that  was 
to  take  away  the  sins  of  the  world,"  of  whom  "  John  himself 
needed  to  be  baptized,"  and  by  whom  alone  John  himself  could 
be  sj^ved— Surely  then  the  words  of  John  respecting  him  were 
not  an  unmeaning  hyperbole,  the  offspring  of  affectation  and 
the  footstool  of  vanity,  but  they  were  the  words  of  truth  and 
soberness;  for  though  John  was  like  the  morning  star,  yet  he 
was  altogether  eclipsed  as  soon  as  ever  the  Sun  ot'  Righteous- 
ness arose — ] 

The  superiority  of  Jesus  will  still  further  appear  while 
we  consider 

ir.  The  baptism  he  administered 

Jesus  never  administered  the  baptism  of  water  to  any  : 
but  to  him  was  committed  the  work  of  baptizino-  with  the 
Holy  Cihost 

[Though  the  Church  had  from  the  beginning  received 
in  some  measure,  the  communications  of  God's  Spirit,  yet 
"  till  Christ  was  glorified,  the  Holy  Ghost  was  not  given"  in 
a  very  general  or  abundant  manner :  it  was  reserved  for 
Christ  to  send  him  down,  in  order  that,  through  the  Spirit's 
testimony,  his  own  divine  mission  might  be  established  bevond 
a  possibility  of  doubt — Accordingly,  a  \'<i\y  days  after  his 
ascension,  he  fullillcd  his  promise,  and  sent  down  the  Spirit 
upon  his  waiting  disri[)les,  causing  it  to  rest  upon  them  visd)lv, 
iu  the  shape  of  cloven  tongues  of  Hie— And  when,  on  another 

occasion, 
^  See<i;ill  on  the  place. 


42  THE    BAPTISM    OF    THE    SPIRIT.  (485.) 

occasion,  he  poured  out  the  Spirit  upon  Cornelius  and  bis 
company,  Peter  particularly  called  to  mind  this  declaration, 
which  John  the  Baptist  had  made  to  the  infant  church, 
and  acknowledged  it  to  be  a  glorious  completion  of  his 
prophecy ' — J 

This  baptism  infinitely  surpassed  that  of  John 

[John  baptized  with  water  those  v;ho  were  penitent, 
testifying  to  them  that  they  should  believe  on  him  who  was  to 
come  after  him'';  but  Jesus,  by  the  baptism  which  he  admi- 
nisters, makes  men  both  penitent  and  believing — John,  in 
applying  water  to  the  body,  even  if  he  had  immersed  his 
followers  ten  thousand  times,  could  do  no  more  than  cleanse 
the  outward  body;  he  could  not  reach  the  mind;  he  could 
not  affect  the  soul ;  he  could  not  in  any  degree  change  the 
character  of  his  disciples — But  the  Spirit,  with  which  Jesus 
baptized,  acted  with  the  powerful-  energy  of  "  fire" — This 
•was  no  sooner  poured  out  than  it  penetrated  the  inmost 
recesses  of  the^5oul,  and,  like- a  furnace,  purged  away  the 
dross  which  was  there  concealed — What  a  change  it  effected 
in  the  characters  of  men  may  be  seen  by  its  operations  on  the 
day  of  Pentecost:  how  was  the  lion  instantly  transformed 
into  a  lamb  !  and  how  did  the  noxious  qualities,  which  had 
so  lately  rendered  men  like  incarnate  fiends,  immediately 
subside  and  disappear  !  And  such  are  the  effects  which  it 
invariably  produces  wheresoever  it  is  bestowed — ] 

Infer 

1.    How  awfully  are  they  mistaken  who  rest  in  the 
outward  form  of  baptism ! 

[We  mean  not  to  depreciate  baptism  in  any  respect :  it 
is  a  rite  whereby  the  people  of  God  are  initiated  into  covenant 
with  him  :  "  it  is  an  outward  antrvisible  sign  of  an  inward 
and  spiritual  grace;"  of  a  grace,  which  shall  be  most  assuredly 
communicated  to  every  penitent  and  believing  soul — But 
what  can  tiie  sprinkling  of  water,  of  itself,  effect?  What 
does  it  effect  in  thousands  and  myriads  who  both  live  and  die 
in  sill?  Can  it  save  them  r  yea,  does  it  not  rather  aggravate 
tlieir  condemnation  an  liundrcd-fold  r — Let  all  then  beware 
how  they  rest  in  the  sign,  without  receiving  the  thing  signi- 
fied— Let  all  remember,  that  if  they  have  not  been  baptized 
with  the  Holy  Ghost,  ancTso  experienced  die  mighty  working 
of  liis  power  as  to  be  quickened  to  newness  of  lite,  they  only 
deceive  their  own  souls;  their  religion  is  vain;  they  are 
yet  in  their  sins — Let  them  not  "  say  with  themselves,  We 
have  Abraham  to  our  father ;"  for,  notwithstanding  all  their 

outward 

*  Acts  xi.  i6.  4  Acts  xix.  4, 


(485.)  THE    BAPTISM    OF    THE    SPIRIT.  43 

outward  privileges,  they  shall  surely  perish:  "if  they  have  not 
tlie  Spiiit  oi  Cliiist,  tliey  are  none  of  his'  " — ] 

2.  What  rich  encouragement  does  the  gospel  afford  to 
drooping  contrite  souls  ! 

[Many  arc  complaining,  "  Alas,  I  am  cold  ;  my  heart  is 
harder  than  adatnant;  and  my  corruptions  are  so  many,  that 
I  ahnost  despair  of  subduing  them" — But  lias  not  Jesus  "  the 
residue  of  the  Spirit?"  And  can  he  not  pour  out  the  Spirit 
upon  you  as  easily  as  a  lei  low-creature  can  bap'izcyou  with 
■water?  Yea,  is  not  tliis  his  very  office,  which  he  has  under- 
taken, and  prouiised  to  perform^?  And  will  not  tliat  Spirit 
operate  as  fire?  will  it  nut  search  your  very  inmost  soul  ?  will 
it  not  inflame  the  cold,  and  melt  the  stony  heart?  will  it  not 
purge  and  purity  you,  that  ycu  may  ofler  to  the  Lord  an 
offering  in  righteousness  ? — Yield  not  then  to  desponding 
thoughis  ;  but  beg  of  him  to  baptize  you  with  the  Holy- 
Ghost — AA'ater  baptism  you  are  to  receive  but  once  ;  but  the 
baptism  of  the  Spirit  you  are  to  have  renewed  from  day  to 
day  as  long  as  you  continue  in  the  body — Plead  then  with 
}our  adorable  Saviour;  entertain  worthy  thoughts  both  of  liis 
greatness  and  goodness ;  and  know  that,  if  a  father  will  not 
refuse  bread  to  his  hungry  child,  much  less  will  Jesus  refuse 
the  Holy  Spirit  unto  them  that  ask  him — ] 

•  Rom.  viii.  9.  ^  Isai.  xliv,  3,  4. 


CCCCLXXXVI.    THE   SEALING   OF  THE   SPIRIT. 

Epli.  i.  13,  14.  ///  whom  also  after  that  i/e  believed,  ye  n-ere 
sealed  rcith  that  hohj  Spirit  of 'promise,  zvhich  is  the  earnest 
of  car  inheritance,  until  the  redemption  of  the  purchased 
possession,  unto  the  praise  of  his  glory. 

THE  blessin(Ts  which  we  receive  through  Christ  are 
innumerable — 

Many  arc  mentioned  in  the  preceding  part  of  this 
chapter — 

One  of  the  last  and  greatest  blessings  which  we  receive 
in  this  life,  is  the  sealing  of  the  Holy  Spirit — 

This  was  vouchsafed  to  many  of  the  saints  at  Ephe- 
sus — 

We  shall  shew 

I.  What  the  sealing  of  the  Spirit  is 

The 


44  THE    SEALING    OF    THE    SPIRIT.  (486.) 

The  metaphor  of  sealing  conveys  no  inadequate  idea 
of  the  Spirit's  operations 

[A  seal  staiDps  its  own  image  on  the  wax  that  is  im- 
pressed by  it ;  and  marks  the  thing  sealed  to  be  the  property 
of  him  that  sealed  it — 

'■  And  the  lioly  Spirit  forms  all  the  lineaments  of  the  divine 
image  on  the  soul  that  is  sealed  by  him  ;  and  shews  that  it 
belongs  to  God- — ] 

But  tlic  text  itself  affords  us  the  best  explanation  of 
this  teim 

[The  future  inheritance  of  the  saints  consists  in  a  perfect 
conformity  to  God's  image,  and  a  perfect  enjoyment  of  his 
love — 

The  sealing  of  the  Spirit  is  an  "  earnest  of  that  inherit- 
ance," or,  in  other  words,  a  part  of  that  inheritance  already 
vouchsafed  to  the  soul,  and  a  pledge  that  tl)e  remainder  shall 
in  due  time  be  given  to  it — 

This  gift  of  t-lfe  Spirit  is  to  be  continued  to  the  church  till 
the  fiiKii  consummation  of  all  things* — 

The  exjK'rieuce  of  individuals  may  vary  witii  respect  to  it; 
but  there  shall  always  be  some  in  the  church  who  possess  and 
enjoy  it—] 

"VVc  arc  also  informed  respecting 
II.  The  manner  in  wiiich  it  is  effected 

The  agcK'i  is  none  other  than  the  Holy  Ghost 

[[t  is  not  in  man's  power  to  sanctify  his  own  soul — 
IS  or  can  any  one  assure  himself  that  he  is  the  Lord's — 
To  impart  these  blessings  is  the  prerogative  of  God  alone'' — ] 

The  subjects  of  this  work  are  ti  tie  believers 
[An  unbeliever  cannot  possilTly  be  sealed ;  because  tlie 
Holy  Spirit  would  never  mark  those  !?s  God's  property,  who 
dtf"  not  really  belong  to  him — 

Nor  are  persons  usually  sealed  on  their  first  believing  in 
Christ— 

'  This  higher  state  of  sanctification  and  assurance  is  reserved 
for  those,  wlio,  **  after  having  believed,"  have  maintained  a 
close  walk  with  God — 

They  mus*  first  he  "  in  ^hrist,"  and  then  for  Christ's  sake 
this  benefit  shall  be  vouctlSafed  unto  them — ] 

The  means  by  which  it  is  effected,  are  the  promises 

[We 

"  The  church  is  Christ's   "  purchased  possession,"  Acts  xx.  28. 
And  its  coniphne   "  rediniption"  from  all   the  penal  effects  of  sin 
will  be  at  the  day  of  judgn\ent,  Rom.  viii.  23. 
**  2  Cor.  i.  21,  22. 


(486.)  THE    SEALING    OF    THE    SPIRIT.  45 

[We  do  not  presume  to  limit  the  Spirit's  operations — 
But  his  usual  method  of  sealing  is  by  applying  the  "  pro- 
mises" ^o  the  souK — 

OF  themselves,  the  promises  can  accomplish  nothing;  but, 
tliroiigh  his  divine  power,  they  liave  a  coml'orting  and  trans- 
lorining  eilicaey'' — ] 

The  apostle  further  specifics 

III.  Its  proper  tcMidencv  and  operation 

Tlic  scahng  of  the  Spirit  will  never  elate  a  man  with 
pride 

[It  may  seem  indeed   that  such  distinguishing  mercies 
would  puff  us  up — 

But  their  invariable  effect  is  to  humble  those  who  receive 
them — 

All  the  saints  of  old  abased  themselves  in  proportion  as 
they  were  favoured  of  God "^ — • 

Nor  can  there  be  any  stronger  evidence  that  a  work  is  not 
of  God,  than  its  producing  a  contrary  effect  upon  us — ] 

It  is  intended  solely  to  honour  and  glorify  God 

[Every  work  of  grace  should  lead  the  mind  to  God  as 
the  author  of  it — 

And  the  more  exalted  the  mercy,  the  more  powerful  should 
this  effect  be- — 

Now  this,  above  all,  administers  to  us  the  greatest  cause  of 
thankiulness — 

And  will  certainly  incline  us  to  love  and  serve  him  from 
whom  it  has  been  derived — ] 

Address 

1.  To  those  who  are  ignorant  of  this  sublime  subject 
[To   many,  alas!  the  bcaling  of  the  Spirit  is  mere  fool- 
ishness— 

But  those  who  account  it  so,  "  speak  evil  of  things  that 
they  understand  not" — 

Let  us  seek  to  experience  it  ourselves,  instead  of  censuring 
those  who  do — ] 

2.  To  those  who  desire  to  be  sealed 

[God  is  willing  to  bestow  this  blessing  on  all  who  seek  it — • 
If  we  possess  it  not,  we  should  enquire  what  there  is  m  us 

which  has  occasioned  God  to  withhold  it  from  us — 

And  live  more  on  the  promises,  that  by  them  it  may  be 

imparted  to  our  souls — ] 

3.  To 

'^  1  C(ir,  ii.  4.     1  Thcss.  i.  5. 

^  2  Pet.  i.  4. 

*  Job  slii.  5,  (5,  and  Isai.  vi.  5. 


46  THE    SEALING    OF    THE    SPIRIT.  (486.) 

3.  To  those  who  are  sealed 
[What  a  mercy  is  it,  that  you,  who  might  long  since 
l\ave  been  sealed  for  condemnation,  have,  according  to  the 
good  pleasure  of  God,  been  sealed  for  heaven  ! — 

Be  thankful  to  God  for  this  unspeakable  gift — 

Be  careful  too  that  you  grieve  not  him  by  whom  you  have 
been  sealed  ^ — 

But  improve  the  promises  yet  further  for  your  progressive 
advancement  in  true  holiness  ^ — ] 

'  Eph.  iv.  30.  ^2Cor.  vii.  1. 


CCCCLXXXVIL      THE  WITNESS  OF  THE   SPIRIT. 

Rom.  viii.  16.      The   Spirit  itself  heareth  zeitness  rcith  our 
spirit,  that  we  are  the  children  of  God. 

THERE  is  a  tribunal  before  which  we  must  all  ap- 
pear at  the  last  day — 

But  we  need  not  wait  till  that  time  to  ascertain  our 
true  character — 

Every  man  has  a  tribunal  erected  in  his  own  bosom — 

The  conscience,  according  to  the  light  it  has  received, 
accuses  or  excuses,  those  vvho  will  listen  to  its  voice — 

This  is  common  to  heathens  as  well  as  Christians'' — ■ 

But  God's  people  are  favoured  with  the  additional  tes- 
timony of  the  Holy  Spirit — 

Of  this  the  apostle  speaks  in  the  passage  before  us — 

We  shall  endeavour  to  shev^^ 

I.  What  is  the  witness  here  spoken  of 

Witnesses  imply  a  doubt  of  the  thing  which  is  to  be 
confirmed — 

The  thing  to  be  ascertained  here  is,  "  That  we  arc  the 
children  of  God  " — 

Respecting  this,  many  are  in  suspense  all  their  days — 

But  God  has  provided  means  for  the  removal  of  these 
doubts — 

He  has  been  pleased  to  give  us  the  w  itness  of  his  Spirit 

1.  Through  the  medium  of  rational  deduction 

[We 

•  Rom.  ii.  15. 


(487-)  THE    WITiSTESS    OF    THE    SPIRIT.  47 

[We  may  judge  of  our  state  by  comparing  it  with  the 
declarations  of  scripture — 

God  has  given  many  marks  and  characters  of  his  own 
people  ^ — 

We  may  examine  by  these  how  far  our  practice  corresponds 
with  cur  duty — 

And  know  from  the  testimony  of  an  enlightened  conscience 
cur  real  state— 

This  is  a  scriptural  way  of  judging— 

St.  Paul  used  it*;  and  exhorts  us  to  use  if"— 

St.  Peter  represents  the  attainment  of  this  as  a  principal 
part  of  our  baptismal  engagement' — 

St.  John  also  assures  us,  that  this  is  the  way  in  which  God 
would  have  us  to  know  our  state  ^ — ] 

2.  In  a  way  of  immediate  impression 
[The  Spirit,  as  a  "  Spirit  of  adoption,"  testifies   to  the 
believer's  soul,  that  he  belongs  to  God — 

Not  that  this  testimony  is  given  without  ani/  reference  to 
the  scripture- 
Yet  it  is  imparted  in  a  more  instantaneous  manner,  and  in 
a  far  higher  degree,  at  some  times  than  at  others — 

God  by  his  Spirit  sometimes  *'  sheds  abroad  his  love  in  the 
heart"  in  such  a  measure,  and  shines  so  clearly  on  the  work 
he  has  already  wrought  there,  as  to  convey  immediately  a 
full  persuasion  and  assurance  of  an  interest  in  his  favour — 

As  by  "  the  sealing  of  die  Spirit"  he  stamps  his  own  image 
on  his  children  for  the  conviction  of  others,  so  by  "  the 
witness  of  the  Spirit"  he  testifies  of  their  adoption  for  the 
more  immediate  comfort  of  their  own  souls — 

These  manifestations  arc  vouchsafed,  for  the  most  part,  to 
prepare  the  soul  for  trials,  to  support  it  under  them,  or  to 
comfort  it  after  them — 

But  they  cannot  be  explained  for  the  satisfaction  of 
others  ^ — 

Yet 

•"  e.  g.  1  John  iii.  10.  *  He  knew  that  God  required 

real  integrity  of  heart,  Ps.  11.  6.  He  therefore  laboured  to  attain 
it,  Acts  xxiv.  16.  He  had  the  testimony  of  his  conscience  that 
he  hud  attained  it,  Heb.  xiii.  18.  And  this  testimony  was  aground 
of  joy  before  God,  2  Cor.  i.  12. 

^  'i  Cor.  xiii.  5.  "^  1  Pet  iii.  21. 

^  We  cannot  convey  to  any  man  a  just  idea  of  sensations  whicli 
he  has  never  felt ;  they  must  be  experienced  in  order  to  be  under- 
stood. The  work  of  the  Spirit  in  regeneration  is  not'  fully  under- 
stood even  by  those  who  are  the  subjects  of  it,  notwithstanding  its 
effects  are  as  visible  as  those  of  the  wind  :  John  iii.  8.  We  cannot 
expect,  therefore,  that  his  less  visible  operations  should  be  more 
intelligible  to  those  who  have  never  experienced  them  at  all.  $ee 
Key,  11.  J  7. 


48  THE    WITNESS    OF    THE    SPIRIT.  (48/.) 

Yet  may  they  be  sufficiently  proved  from  scripture  to  be 
the  privilege  and  portion  of  true  believers  s — ] 

To  guard  the  doctrine  against  every  species  of  delusion, 
Ave  shall  shew 

II.  How  to  distinguish  it  from  all  false  and  enthusiastic 
pretensions 

Many,  it  must  be  confessed,  have  pretended  to  this 
witness  on  false  grounds'' — • 

And  Satan  is  ready  enough  to  help  forward  such  de- 
lusions — 

But  the  \\  itness  of  the  S[)irit  may  be  distinguished  from 
all  enthusiastic  pretensions  to  it,  if  we  consider  atten- 
tively 

1 .  What  precedes  it 

[Conviction  of  our  lost  estate — faith  in  the  Itedecmer — 
and  devotedness  to  God  as  our  rightful  Sovereign,  must  pre- 
cede it —  ^-<' 

If  we  have  not  these  things,  we  cannot  be  God's  children  ; 
and  we  may  be  sure  the  Spirit  will  never  attest  a  falsehood — ] 

2.  AVhat  accompanies  it 

[Humilit}'  of  mind — a  jealous  fear  of  ourselves — and  a 
love  to  the  weakest  of  God's  people,  attend  these  divine  com- 
munications— 

^Vhereas  pride  and  conceit,  with  a  presumptuous  confi- 
dence, and  a  contempt  of  others,  are  ever  found  in  deluded 
enthusiasts — ] 

3.  What  follows  it 

[Manifestations  of  God  to  the  soul  always  produce  zeal 
in  his  service — victory  over  sin — and  a  longing  for  die  enjoy- 
ment of  him  in  heaven —  ^ 

But  supineness,  subjection  to  evil  ftmpcrs,  and  a  forget- 
fulness  of  the  eternal  world,  generally  characterize  the  self- 
deceiving  professor  — 

Let  every  one  therefore  examine  his  pretensions  by  these 

marks— ] 

-Address 

E  See  Rom.  viii.  15;  2  Co*»  i.  21,  22;  and  Epii.  iv.  30;  which 
clearly  shew,  that  the  Holy"  Spirit  does  operaie  on  the  souls  of 
God's  people,  and  perform  towards  them  ihe  otiice  both  of  a  sanctifier 
and  a  comforter. 

^  Some  have  fancied  that  the  Spirit  witnessed  their  adoption 
hecause  they  have  had  a  singular  dream,  or  a  portion  of  scripture  has 
been  suddenly  and  strongly  mipressed  upon  their  minds,  or  they  have 
enjoyed  peculiar  comfort  in  their  souls. 

.  11 


(487.)         the  witness  of  the  spirit.  49 

Address 

1.  Those  who  know  nothing  of  this  testimony  of  the 

Spirit 

[You  probably  do  not  understand  the  regenerating  in- 
fluences of  the  Spirit;  and  yet  you  see  thctn  manifested  in 
the  lives  of  many  around  you— 

Do  not  then  condemn  the  witness  of  the  Spirit  merely 
because  you  cannot  comprehend  it — 

Rather  pray  to  God  that  you  yourselves  may  be  his 
children — 

In  this  way  you  may  hope  that  the  Spirit  will  testify  of 
your  adoption — ] 

2.  Those  who  profess  to  have  received  it 

[A  delusion  in  this  is  above  all  things  to  be  guarded 
against — 

If  your  dispositions  be  habitually  bad,  your  pretensions  are 
all  a  delusion — 

Where  the  witness  of  the  Spirit  is,  there  will  the  fruits  also 
of  the  Spirit  be — ] 

3.  Those  who  long  to  receive  it 

[To  have  the  full  witness  of  the  Spirit  is  desirable,  but 
not  necessary — 

It  is  a  great  mercy  if  we  enjoy  his  lower  attestations  in  a 
good  conscience — 

Let  us  labour  to  serve  God,  and  leave  to  him  the  time, 
manner,  and  degree,  in  which  he  shall  reveal  himself  to  us — ] 

4.  Those  who  now  enjoy  this  witness 

[The  manifestations  of  God  to  the  soul  are  a  very  heaven 
upon  earth — 

Let  them  therefore  be  duly  esteemed  and  diligently  im- 
proved— 

But  beware  lest  you  "  grieve  the  Spirit  by  whom  you  are 
sealed" — 

Be  looking  forward  with  increasing  earnestness  to  your 
inheritance— 

And  while  you  enjoy  the  inward  witness  that  you  are  the 
children  of  God,  let  the  world  have  an  outward  evidence  of 
it  in  your  lives—*] 

*  In  confirmation  of  thi«i  view  of  a  very  difficult  subject,  the 
reader  is  referred  to  an  elaborate  and  judicious  discussion  of  it  in 
Edwards  on  the  Ajf'ections,  page  168 — 185;  at  the  close  ol'  which 
that  most  penetrnting  author  gives  a  summary  of  the  whole  in 
these  words:  "When  the  Apostle  Paul  speaks  of  the  Spirit  of  God 
bearmg  witness  with  our  spirit,  he  is  not  to  be  understood  of  two 

Vol.  V.  E  spirits, 


50  TIIF,    V.'ITXESS    OF    THE    SPIRIT.  (487-) 

spirits,  that  are  tixo  separate,  collateral,  independent  witnesses  \  but 
it  is  by  one,  that  we  receive  the  witness  of  the  other  :  the  Spirit  of  God 
gives  the  evidence,  bv  infusing  and  sheddine-  abroad  the  love  of 
God,  the  spirit  of  a,  child,  in  the  heart;  and  our  spirit,  or  our 
conscience,  receives  and  declares  this  evidence  of  our  rejoicing." 

To  obviate  any  objection  that  may  seem  to  arise  from  the  term 
cvfjma^rv^iT,  see  how  the  same  word  is  used,  Rom.  ix.  l. 


CCCCLXXXVIII.      THE    holy   ghost   is  the  author 

OF    ALL    SOLID    HOPE. 

Rom.  XV.  13.  Now  the  God  of  hope  Jill  you  zcith  all  joy  and 
peace  in  helievinii,  that  ye  may  abound  in  hope,  through  the 
pozcer  of  the  Holy  Ghost. 

Christians,  even  in  the  purest  ages  of  the  church, 
have  been  too  ready  to  indulge  a  spirit  of  bigotry  and 
contention — 

The  Jev\  ish  and  Gentile  converts  in  every  place  \vere 
much  addicted  to  it — 

St.  Paul,  studious  to  counteract  it  in  those  at  Rome, 
shews  that  Christ,  though  a  minister  of  the  circumcision, 
intended  to  incorporate  the  Gentiles  into  his  church — 

And  prays  for  both  parties,  that,  as  the  means  of 
restoring  union  among  themselves,  they  might  be  endued 
with  more  grace — 

His  words  shew  us 

1.  The  privileges  of  true  CliTistians 

The  world  forms  a  very  false  e*^timate  of  the  Christian's 
portion — 

And  Christians  themselves  too  often  live  below  their 
privileges — 

It  is  their  privilege  to  be  filled 

1 .  With  lively  joy 
[Js'o  one  in   tlis^tvorld   has  so  much    cause  for  joy  as 
they  —  —  — 

Nor  is  their  joy  like  that  of  sinners,  which  soon  expires  in 
spleen  and  melancholy  * — 

They  may  "rejoice  evermore,"  and  that  too  with  *'joy 
unspeakable" — ] 

2.  With 

^  Eccl.  vii.  6.  and  Prov.  xiv.  13. 


(488.)     THE  HOLY   GHOST    IS   THE   .AUTHOR,  &C.  5  I 

2.  With  abiding  peace 

[It  would  be  thought  by  many  that  "  peace"  should  have 
preceded  "joy"— 

But  the  experience  of  God's  people  accords  exactlv  with 
the  scriptures  ^'— • 

Being  freed  from  the  torment  of  a  guilty  conscience,  they 
have  peace  with  God  "^  — 

Christ  has  both  purchased  for  them,  and  bequeathed  to 
them,  his  peace,  which  passeth  all  understanding'*  — 

Their  "  peace  may  well  be  as  a  river,  since  their  righteous- 
ness is  as  the  waves  of  the  sea^  " — ] 

3.  With  assured  hope 

[This    is  the  fruit,  rather  than  the  root,  of  peace  and 

They  have  the  promise  and  oath  of  God  on  their  side  ^ — 

And  have  already  received  in  their  souls  an  earnest  of  their 
inheritance  ^ — 

Well  therefore  may  they  enjoy  a  confident  expectation  of 
the  promised  land — 

All  indeed  are  not  sufficiently  studious  to  "  walk  thus  in 
the  light"— 

But,  what  the  apostle  prayed  for  on  the  behalf  of  all,  all 
may  possess — ] 

The  apostle  further  directs  us 
II.  How  we  may  attain  the  enjoyment  of  them 

In  this  short  and  comprehensive  prayer  we  are  taught 
to  seek  them 

1.  From  God  as  the  fountain 

[God  in  Christ  is  the  "God  of  hope,"  and  the  source  of 
all  good  '' — 

In  vain  will  he  the  use  of  other  means,  if  we  apply  not  to 
him  in  prayer — 

But  nothing  is  too  ereat  for  God  to  jrive  to  the  believins: 
suppliant — J 

2.  By  faith  as  the  means 

[We  can  receive  nothing  hutby  the  exercise  of  faith* — 
But  '*  in  believing  we  shall  he  Ji fled  with  joy  and  peace" — 
It  is  faith  that  enables  us  to  realize  invisible  things — 

And, 

''  Compare  Isai.  Iv.  12.  with  the  text.  '  Rom.  v.  1. 

^  Joliii  xiv.  27.  and  Phil.  iv.  7.  "  Isai.  xlviii.  iS. 

'  Ileb.  VI.  17,  18.  s  Eph.  i.  14. 

^  Jam.  i.  17.  '  Jam.  i.  6,  7. 

E    2 


52     THE  HOLY  GHOST  IS  THE  AUTHOR,  &C.   (488.) 

And,  by  experiencing  the  joy  of  faith,  our  hope  will  be 
confirmed ''— ] 

3.  Through  the  Holy  Ghost  as  the  agent 
[There  is  no  power  less  than  his  that  will  produce  these 

things — 

The  whole  work  of  grace  is,  not  by  might  or  by  power,  but 

by  God's  Spirit '  — 

He  will  afford  us  clear  discoveries  of  the  heavenly  glory- 
He  will  witness  to  us  our  adoption,  and  seal  us  with  God's 

image  " — 

And  thus  while  he  forms  us  to  a  meetncss  for  heaven,  he 

gives  us  also  a  foretaste  of  it  in  our  hearts — ] 

Infer 

[1 .  How  much  happier  is  the  Christian  than  others  even 
in  this  world ! 

2.  How  happy  will  he  be  v/hen  he  shall  receive  these  com- 
munications from  the  Deity,  not  through  the  narrow  and 
obstructed  channel  of  faith,  but  immediately  at  the  fountain 
head ! 

3.  How  deservedly  will  they  be  left  destitute  of  this  happi- 
ness hereafter,  who  now  give  the  pleasures  of  sin  their  decided 
preference !] 

^  Rom.  v.  5.  '  Zech.  iv.  6.  "*  1  Cor.  i,  22. 


CCCCLXXXIX.     THE  believer's  inward  witness. 

1  John  V.  10.    He  that  believeth  in  tk^  Son  of  God,  hath  the 
witness  in  himself. 

THE  testimonies  which  God  has  given  to  his  Son  are 
numerous  and  convincing.  There  are  three  in  heaven, 
and  a  similar  number  on  earth,  who  bear  record,  that 
Christ  is  the  Saviour  of  the  world  *.  But  the  believer  has 
a  distinct  witness  witbiii  himself;  a  witness,  which  gives  a 
clearer  insight  into  divine  truth  than  any  other,  and  fixes 
it  with  deeper  conviction  upon  the  mind.  What  this 
witness  is,  will  best  appear,  by  considering  what  that  is, 
of  which  it  testifies. 

It 

»  Ver.  7,  8,  n . 


(489.)     THE  believer's  inward  witness.  53 

It  testifies  of  Christ,  not  only  that  he  is  a  Saviour  in 
general,  but,  more  particularly,  that  he  is 

I.  A  needful  Saviour 

[The  believer  feels  within  himself  such  a  load  of  guilt, 
such  inability  to  remove  it  by  any  sufferings  or  obedience  of 
his  own,  and  such  utter  insutficiency  for  any  good  thing, 
that  he  is  sensible  he  must  perish,  if  "  help  be  not  laid  for 
him  upon  one  that  is  mighty''."  As  for  his  attempting  to 
satisfy  divine  justice,  or  to  discharge  the  debt  he  has  incurred, 
he  sees  that  the  very  thought  of  it  is  folly  and  madness.  Nor 
has  he  any  hope  of  ever  renewing  his  own  corrupt  nature  : 
as  well  might  he  think  to  change  the  leopard's  spots,  or  the 
Ethiopian's  complexion'.  Hence,  when  he  hears  of  Jesus  as 
a  Saviour,  he  acknowledges  from  his  inmost  soul,  that  such 
an  one  was  needed  by  him,  and  that,  without  such  an  one,  he 
never  could  have  entertained  a  hope  of  mercy.] 

II.  A  suitable  Saviour 

[When  the  believer  compares  his  own  necessities  with 
the  scripture  representations  of  Jesus  Christ,  he  perceives  a 
wonderful  correspondence  between  them,  insomuch  that  there 
is  nothing  in  Christ  either  superfluous  or  defective.  Is  the 
believer  blind  and  ignorant?  Christ  is  his  wisdom.  Is  he 
guilty  ?  Christ  is  his  righteousness.  Is  he  polluted  ^  Christ  is 
sanctification  unto  him.  Is  he  enslaved  to  sin  and  Satan  i* 
Christ  is  his  complete  redemption  ''.  Is  Christ  represented  as 
bread  to  the  hungry,  and  drink  to  the  thirsty  ;  as  a  Physician 
to  heal,  a  Fountain  to  cleanse,  a  Sun  to  enlighten,  a  Shep- 
herd to  keep,  &c.  &c.  ?  the  believer  feels  within  hU  own 
bosom  that,  wliich  renders  Christ  precious  to  him  in  each 
paiticular  view.  He  can  find  nothing  in  Christ,  which  his 
own  necessities  do  not  call  for  ;  nor  any  want  in  himself, 
which  Christ  is  not  exactly  qualified  to  supply.] 

III.  A  willing  Saviour 

[In  the  whole  circle  of  the  Christian's  experience  there 
is  not  any  thing  which  does  not  throw  light  upon  this  subject. 
If  he  ask  himself.  What  did  I,  to  induce  Jesus  to  take  upon 
liim  my  nature,  and  to  die  in  my  stead  i*  What  was  there  in 
me  either  of  merit  or  of  strength,  that  I  should  be  stopped  in 
my  career  of  sin  ;  that  I  should  be  pardoned,  sanctified,  and 
saved  through  his  meritorious  death,  and  his  almighty  {i;race  ? 
Did  I  choose  him  before  he  chose  me"  ?  Do  I  not  daily  give 
him  abundant  reason  to  cast  me  olFj  and  is  it  not  of  his  own 

mere 

">  Ps.  Ixxxix.  19.  •  Jer.  xiii.  23. 

^  1  Cor.  i.  30.     Rev.iii,  17,  18.  *  John  xv.  16. 

E    3 


54  THE  believer's   inward  witness.     (489.) 

mere  mercy  that  he  still  maintains  my  peace  with  God  ? 
Surely  then  mercy  is  his  delight,  and  the  exercise  of  it,  his 
chief  glory.] 

IV.  An  all-sufficient  Saviour 

[The  believer  is  a  wonder  to  himself;  a  bush  burning, 
and  unconsumed ;  a  spark  kept  alive  in  tlie  mid.st  of  the 
ocean  :  nor  do  the  works  of  creation  appear  to  him  a  stronger 
evidence  of  the  almighty  power  of  (Jod,  than  his  own  pre- 
servation in  the  ways  of  godliness  does,  of  the  all-sufficiency 
cf  Christ.  He  cannot  reflect  on  his  errors  and  corruptions, 
his  temptations  and  enemies,  his  falls  and  recoveries,  but  he 
is  constrained  to  admire  the  efficacy  of  that  grace,  which  alone 
has  kept  him,  or  alone  restored  liim.  As  the  wonvin  who 
touched  his  garment,  felt  instantly  within  herself  a  proof  of 
his  ability  to  heal  ^  so  the  believer  daily  and  hourly  feels  within 
himself  a  most  indubitable  testimony  of  Christ's  "  ability  to 
save  him  to  the  uttermost."] 

Observe  from  hence 

1.  How  wonderfully  has  God,  in  the  constitution  of 
his  gospel,  consulted  the  benefit  of  the  poor  1 

[Suppose  erudition  or  strength  of  intellect  had  been 
necessary  to  theobtaining  of  divine  knowledge,  how  melancholy 
had  been  the  condition  of  the  weak  and  ifliterate !  But  the 
gospel  is  like  the  hidden  manna,  which  is  to  be  known  only 
by  its  taste,  or  the  name  upon  the  white  stone,  which  can  be 
read  only  by  those  who  have  actually  received  it ».  The  broken 
and  contrite  heart,  with  an  humble  faith  in  Christ.^  will  give 
an  insight  into  the  gospel,  infinitely  beyond  all  that  books 
can  impart,  or  the  learned  of  this  world  obtain  ''.  Let  the 
poor  then  know,  and  d^ily  improve^  this  their  high  privilege, 
their  inestimable  benefit.]  ^ 

2.  How   easily  may   we   determine   whether    we  be 
believers  or  not ! 

[We  need  only  consult  our  own  consciences,  and  enquire 
whether  we  have  an  inward  witness  of  the  gospel  salvation  ? 
Let  not  any  one,  however,  suppose,  that  we  are  speaking  of 
an  inward  persuasion  of  our  interest  in  Christ.  In  that,  we 
may  easily  deceive  ourselves:  but,  in  the  former,  we  cannot. 
The  inward  witness  gatficrs  strength  in  proportion  to  our 
proficiency,  and  will  exist,  yea,  will  be  perfected,  in  heaven 
itself '.] 

3.  What 

^  Mark  V.  28,  29.  e  Rev.  ii.  17. 

*>  Matt.  xi.  25,  26.  i  See  note  p. 


(489.)         THE   BELIEVERS  INWARD  WITNESS,  ^^ 

3.  What  comfort  we  may  derive  even  from  our  own 
corruptions ! 

[Doubtless  there  is  no  grourid  of  comfort  in  our  corrup- 
tions, simply  considered.  Nevertheless,  as  reflecting  light 
upon  the  gospel  salvation,  and  especially  as  illustrating  the 
power  and  grace  of  Christ,  they  may  afford  us  some  consola- 
tion. VV^hen  they  rage,  then  we  may  rejoice  that  there  is 
one  able  to  pardon  our  transgressions,  and  to  heal  our  back- 
slidings :  and  when,  through  grace,  they  are  mortified,  then 
we  may  rejoice  that  we  are  living  witnesses  of  Christ's  faith- 
fulness and  all-sutiiciencv.] 


CCCCXC.       THE    LOVING-KINDNESS    OF    GOD. 

Ps.  xxxvi.  7,  8.  How  excellent  is  thy  loving-kinJness,  0  God! 
therefore  the  children  of  men  put  their  trust  wider  the  shadow 
of  thi/  wings.  Thej/  shall  be  abundatilhj  satis/ied  loith  the 
fatness  of  thy  house :  and  thou  shall  make  them  drink  of  the 
river  of  thy  pleasures. 

TflE  more  we  know  of  man,  the  more  shall  we  see 
the  folly  of  trusting  in  an  arm  of  flesh  :  but,  the  more 
we  are  acquainted  with  God,  the  more  enlarged  will  be 
our  expectations  from  him,  and  the  more  imreserved  our 
confidence  in  his  power  and  grace.  David  had  found  by 
bitter  experience,  that  no  dependence  could  be  placed  on 
the  protestations  of  Saul.  But  he  had  a  friend,  in  whose 
protection  he  could  trust;  and  in  the  contemplation  of 
whose  character  he  could  find  the  richest  consolation, 
while  his  views  of  man  filled  him  with  nothing  but  srief 
and  anguish.  Having  expatiated  upon  his  perfections,  as 
contrasted  with  the  deceitfulness  and  depravity  of  man, 
he  bursts  forth  into  a  rapturous  admiration  of  his  love. 

His  words  furnish  us  with  an  occasion  to  consider 

I.  The  loving-kindness  of  God 

[U^herever  we  turn  our  eyes,  we  behold  the  most  asto- 
nishing displays  of  God's  love.  Every  work  of  creation, 
every  dispensation  of  providence,  every  effort  of  grace, 
exhibits  him  to  us  in  the  most  endearing  view.  But  most  of 
all  must  we  admire  the  wonders  of  redemption.     This  is  the 

E  4  work 


56  THE    LOVING-KINDNESS    OF    GOD.  (490.) 

work  whereby  God  commends  his  love  to  us  *.  This  is  theone 
subject  of  adoration  to  al]  the  saints  in  glory  ^  No  sooner 
was  it  declared  in  the  incarnation  of  Christ,  than  multitudes 
of  the  heavenly  host  began  a  new  song,  singing  "  Glory  to 
God  in  the  highest'."  Yea,  from  that  moment  have  they 
been  occupied  in  exploring  its  mysteries'*.  But  so  unsearch- 
able are  its  heights  and  depths,  that  no  finite  understanding 
can  fully  compreh(»Kl,  noi  will  eternity  suffice  to  unfold,  nil 
the  wonders  contained  in  it'.  "How  excellent  then  is  ihy 
loving-kindness,  O  God!"] 

II.  The  improvement  we  should  make  of  it 

[This  is  not  a  speculative  subject,  but  is  influential  in  the 
hearts  of  all  that  give  it  a  due  measure  of  their  attention.  It 
is  this  which  encourages  sinners  to  approach  their  God 
with  confidence.  In  the  view  of  this,  no  guilt  appals,  no 
strait  depresses,  no  grief  dejects.  Whatever  we  want  of 
pardon,  peace,  or  strength,  one  thought  suffices  to  support 
the  soul ;  "  he  who  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him  also  freely 
give  us  all  things'!"  This  is  the  genuine  and  legitimate  use 
which  we  are  to  make  of  the  loving-kindness  of  God  ^.  We 
are  to  go  to  him  as  to  a  Father,  confessing  our  faults  ^ ;  to 
follow  him  as  our  guide  in  all  our  ways  ^ ;  and  to  commit 
ourselves  to  him  without  fear,  knowing  that  he  will  either 
extricate  us  from  all  trouble '',  or  overrule  it  for  our  good '.] 

III.  The  blessings  which  we  may  expect  to  flow  from  it 
[There  is  nothing  which  can  conduce  to  our  happiness 

either  in  time  or  eternity,  which  we  are  not  warranted  to 
expect  at  God's  hands,  provided  we  contemplate,  and  be 
suitably  impressed  with,  the  excellencies  of  his  love. 

The  priests  of  old  feasted  their  families  with  the  ofl'erings 
which  belonged  to  them  by  virtue  oTthj^r  ofhce«.  Now  to 
our  great  High  Priest  belong  all  the  glory  and  blessedness  of 
heaven  :  and  every  member  of  his  family  is  privileged  to 
partake  with  him.  In  his  house  he  spreads  his  feast ",  and  says 
to  his  dear  children.  Come  eat  and  drink  abundantly,  O 
beloved*,  and  let  your^souls  delight  themselves  with  fatness  p. 
And  who  can  declare  what  "abundant satisfaction"  tlieir  souls 
feel  while  feeding  on  the  promises  of  his  word,  and  the  com- 
munications of  his  love ;  qt^ow  enviable  is  the  state  of  those 

who 

'  Rom.  V.  8.  ''  Rev.  V.  ii — 18.  "^  Luke  ii.  13,  14. 

^  1  Pet.  i.  11.  "^  Eph.  iii,  18,  19.  '  Rom.  viii.  3'2. 

8  Ps.  ix.  10.  ^  Luke  xv.  18,  ig.  '  Heb.  xi.  8. 

*"  Dan.  iii.  17.  '  Phil.  i.  19,  20.     1  Pet.  iv.  19. 

"*  Numb,  xviii.  11.  "  Isai.  xw.  6;  "  Song  v.  1. 

'  Isai.  Iv.  2. 


(490.)  THE    LOVING-KINDNESS    OF    GOD.  57 

who  are  thus  highly  privileged  "^  ?  Surely  if  we  taste  this 
promised  blessing  %  we  may  well  desire  rather  to  be  door- 
keepers in  his  house,  than  to  enjoy  the  splendor  of  an  earthly 


court 


But  there  are  still  sweeter  fruits  of  God's  love  to  be  enjoyed 
in  heaven.  T/iere  flows  a  river,  which  gladdens  that  holy 
city,  the  new  Jerusalem  *,  and  fills  with  unspeakable  delight 
every  inhabitant  of  those  blissful  mansions.  There  is  a  fulness 
of  joy,  emanating  from  the  fountain  of  the  Deity,  and  filling 
with  God's  own  blessedness  every  soul  according  to  its  capacity". 
Of  this  shall  every  one  be  "  made  to  drink  ;"  and,  drinking 
of  it,  shall  thirst  no  more  for  ever  *.] 

Application 

[Let  the  love  of  God  in  Christ  Jesus  be  our  meditation 
all  the  day — Let  it  lead  us  to  trust  in  him  both  for  body  and 
soul — And  let  a  sense  of  it  shed  abroad  in  our  hearts,  be  tlic 
one  object  of  our  desire''  and  delight  ^ — ] 

«  Ps.  Ixv.  4.  '  Jer.  xxxi.  14.  '  Ps.  Ixxxiv.  10. 

*  Ps.  xlvi.  4.  "  liev.  xxii.  1.  and  Ps.  xvi.  11. 

*  Ps.  xvii.  17.  ^  Ps.  xxvii.  4.  ^  Phil.  iii.  8. 


CCCCXCL       GOD    WILL    BLESS    HIS    OWN  ORDINANCES. 

Numb.  vi.  23 — 27.  On  this  wise  shall  ye  bless  the  children  of 
Israel,  saying  unto  them,  The  Lord  bless  thee,  and  keep 
thee:  the  Lord  make  his  face  to  shine  upon  thee,  and  be 
gracious  unto  thee :  the  Lord  lift  up  his  countenance  upon 
thee,  and  give  thee  peace.  And  they  shall  put  my  name 
upon  the  children  of  Israel,  and  I  will  bless  them. 

THE  exercise  of  benevolence  is  that  which  every  child 
of  God  should  cultivate  to  the  uttermost :  but  Ministers 
above  all  should  consider  it  as  the  distinguishing  badge  of 
their  office:  they  are  conrpelled  indeed  sometimes  to 
*'use  sharpness;"  but  whether  they  rebuke,  or  whether 
they  exhort,  they  should  be  actuated  by  nothing  but  a 
principle  of  love — Under  the  law,  it  was  a  very  important 
part  of  the  priestly  office  to  bless  the  people  ;  and  God 
prescribed  a  form  of  words  to  be  used  by  Aaron  and 

his 


58         GOD  WILL  BLESS  HIS  OWN  ORDINANCES.      (491.) 

his  sons  in  the  discharge  of  that  duty* — Nor  can  any 
words  better  express  the  scope  and  end  of  the  Christian 
ministry—^If  the  people  be  brought  to  receive  abundant 
communications  of  grace  and  peace,  and  to  surrender  up 
themselves  entirely  to  God,  a  minister  can  desire  nothing 
more  in  this  world;  his  labours  are  well  repaid — To 
promote  this  blessed  end,  we  shall 

I.  Explain  the  words  before  us 

God  is  here  making  known  his  will  to  Moses,  and 
directing  him  what  orders  to  give  to  Aaron  and  his  sons 
respecting  the  execution  of  their  priestly  office :  and  there 
are  two  duties  which  he  assigns  to  them; 

1.  To  bless  the  people  in  God's  name 

[This  was  repeatedly  declared  to  be  their  office  ^ ;  and  the 
constant  practice  of  the  apostles  shews  that  it  was  to  be  con- 
tinued under  the  Christian  dispensation — In  conformity  to 
their  example,  the  Christian  church  has  universally  retained 
the  custom  of  closing  tlie  service  with  a  pastoral  benediction — 
We  are  not  indeed  to  suppose  that  ministers  can,  by  any 
power  or  authority  of  their  own,  convey  a  blessing ":. they 
can  neither  select  the  persons  who  shall  be  blessed,  nor  fix  the 
time,  the  manner  or  the  deeree  in  which  any  shall  receive  a 
blessing:  but,  as  stewards  of  the  mysteries  of  God,  they  dis- 
pense the  bread  of  life,  assuredly  expecting,  that  their  divine 
master  will  give  a  salutary  effect  to  the  ordinances  of  his  own 
appointment — The  direction  in  the  text  was  confirmed  with 
an  express  promise,  that  what  they  spake  on  earth  should  be 
ratified  in  heaven  :  and  every  faithful  minister  may  take 
encouragement  from  it  in  the  discharge  of  his  own  duty,  and 
may  consider  God  as  saying  to  hiirr,  Bless  thou  the  congrega- 
tion, "  and  I  will  bless  them  ^ " — ]         * 

2.  To  claim  the  people  as  God's  property 

[To  "  put  the  name  of  God  upon  them"  is,  to  challenge 
them  as  "his  portion,  the  lot  of  his  inheritance'" — This 
every  minister  must  do  in  most  authoritative  terms ;  and 
not  only  claim  them  as  his  property,  but  excite  them  with  all 
earnestness  to  surrender  up  themselves  to  his  service — Nor 
shall  their  exhortations  ha^st;  for  God  will  accompany  them 
"  with  the  Holy  Ghost  sent  down  from  heaven;"  and  the 

people, 

■  The  circninstauce  of  its  being  a  prescribed  form  of  words,  did 
not  render  it  the  less  officacious  for  the  people's  good. 

^  Dent.  xxi.  5.  '  Acts  iii.  12. 

«*  To  this  effect,  see  LukCiX.  5,  6.  and  John  xx.  23. 
•  Deut  xxxii.  9. 


(491.)      C;OD  WILL  BLESS  HLS  OWN  ORDINANCES.  ^Q 

people,  constrained  by  a  divine  impulse,  shall  say  "  1  am  the 
Lord's  ^  " — Moreover,   in  their  intercessions  for  the  people 

they  are  also  to  urge  this  plea  with  God  on  their  behalf  s , 

Thus  are  they  to  strengthen  the  connexion  between  God  and 
them;  and  to  promote  that  fellowship  with  God,  which  is  the 
end,  as  well  as  means,  of  all  spiritual  communications — ] 

Having  thus  explained  the  general  import  of  the  words, 
we  shall 

II.  Notice  some  truths  contained  in  them 

Amidst  the  many  profitable  observations  that  may  be 
deduced  from  the  text,  there  are  some  deserving  of 
peculiar  attention 

1 .  The  priests  under  the  law,  while  they  blessed  the 
people,  typically  represented  the  office  of  Christ  himself 

[Christ  as  our  Hi^h- Priest  performs  every  part  of  the 
priestly  office :  and  it  is  remarkable  that  he  was  in  the  very 
act  of  blessing  his  disciples,  when  he  was  taken  up  from  them 
into  heaven  ^ — Nor  did  he  then  cease,  but  rather  began,  as  it 
were,  to  execute  that  office,  which  he  has  been  fulfilling- 
from  that  time  to  the  present  hour — St.  Peter,  preaching 
afterwards  to  a  vast  concourse  of  people,  declared  to  them,  that 
to  bless  them  was  the  great  end  for  which  Jesus  had  ascended, 
and  that  he  was  ready,  both  as  a  Prince  and  a  Saviour,  to 
give  them  repentance  and  remission  of  sins^ — Let  us  then 
conceive  the  Lord  Jesus  standing  now  in  the  midst  of  us,  and, 
with  uplifted  hands,  pronouncing  the  benediction  in  the  text; 
is  there  one  amongst  us  that  would  not  cordially  add,  "  Amen, 
Amen?" — Nor  let  this  be  thought  a  vain  and  fanciful  idea, 
since  he  has  promised  to  be  wherever  two  or  three  are  gathered 
together  in  his  name,  and  that  too,  for  the  very  purpose 
which  is  here  expressed  ^  — ] 

2.  Though  ministers  are  used  as  instruments  to  convey 
blessings,  God  himself  is  the  only  author  and  giver  of 
them 

[The  very  words,  which  the  priests  were  commanded  to 
use,  directed  the  attention  of  all  to  God  himself;  nor  could 
the  frequent  repetition  of  Jehovah's  name  fail  to  impress  the 
most  careless  auditor  with  a  conviction,  that  the  blessing  could 
come  from  God  alone — Perhaps  too  the  mystery  of  the  Trinity 


might 


♦■  Isa.  xliv.  3  —  5.  g  Dau.  ix.  17 — 19      Jer.  xiv.  9 

^  Luke  xxiv.  50,  51.  '  Acts  iii.  26.  and  v.  31. 

''  Compare  Matt,  xviii.  -20.  with  Exod.  xx.  '24. 


60        GOD  WILL  BLESS  HIS  OWN  ORDINANCES.     (491.) 

miglit  be  intimated  in  these  expressions  ' ;  since  it  is  certain 
that  we,  under  the  clearer  light  of  the  gospel,  are  taught  to 
look  to  the  Father,  Son,  and  Holy  Ghost,  as  the  distinct, 
though  united,  authors  of  all  spiritual  good*" — We  ought  indeed 
to  reverence  God's  ministers  as  the  authorized  dispensers  of 
his  blessings  "  ;  but  we  must  look  for  the  blessings  themselves 
to  God  alone;  and  endeavour  to  exercise  faith  on  the  Father 
as  the  fountain  of  them,  on  Christ  as  the  channel  in  which 
they  flow,  and  on  the  Holy  Spirit  as  the  agent,  by  whose 
divine  energy  they  are  imparted  to  the  soul° — At  the  same 
time  we  should  remember  the  obligation  which  these  mercies 
lay  us  under  to  devote  ourselves  entirely  to  the  service  of  our 
gracious  and  adorable  benefactor — ] 

3.  However  weak  the  ordinances  be  in  themselves,  yet 
shall  they,  if  attended  in  faith,  be  available  for  our 
greatest  good 

[Nothing  can  be  conceived  more  simple  in  itself  than  a 
priestly  benediction  :  yet,  most  undoubtedly,  it  brought  down 
many  blessings  upon  the  people — And  can  we  suppose  that 
God  will  put  less  honour  upon  his  ordinances  under  the  gospel 
dispensation  ? — Shall  not,  "  grace,  mercy  ^nA  peace,  flow  down 
from  God  the  Father,  and  from  the  Lord  Jesus  Christ,"  in 
answer  to  the  fervent  intercessions  of  his  ministers  «•  ? — Though 
Ministers  be  but  earthen  vessels,  yet  shall  they  impart  unto 
the  people  the  richest  treasures  i — Their  word  shall  not  be  in 
vain,  but  shall  accomplish  God's  good  pleasure,  and  prosper  in 
the  thing  whereunto  he  has  sent  it' — Let  not  then  the  bene- 
diction be  so  often  slighted,  as  though  it  were  only  a  signal  to 
depart :  but  while  it  is  delivered  with  solemnity  in  the  name 
of  God,  let  every  heart  be  expanded  to  receive  the  benefit — 
Let  every  one  consider  himself  in  particular  as  the  person 
addressed  * ;  and  may  the  experience  of  all  attest  at  this  time, 
that  God  is  ready  to  "  grant  us  above  «11  that  we  can  ask  or 
think."] 

'  See  Bp.  Patrick  on  the  place.  •"  2  Cor.  xiii.  14. 

■  1  Thess.  v.  13.  °  Rev.  i.  4,  5. 

'  a  Tim.  i.  1.  These  three  words  seem  to  contain  all  that  is 
implied  in  the  text. 

«  2  Cor.  iv.  7.  '  Isai.  Iv.  10,  11. 

•  '*  Thee"  was  repeated  six  times,  though  addressed  to  the  whole 
congregation,  that  every  person  might  feel  himself  as  much  inte- 
rested as  if  he  alone  were  present. 


[     6i     ] 


CCCCXCII.    THE  church's  security. 

Isai.  xxxiii.  20 — 22.  Look  upon  Ziofi  the  city  of  our  solem- 
nities :  thine  eyes  shall  see  Jerusalem  a  quiet  habitation,  a 
tabernacle  that  shall  not  be  taken  down;  not  one  of  the  stakes 
thereof  shall  ever  be  removed,  neither  shall  any  of  the  cords 
thereof  be  broken.  But  there  the  glorious  Lord  will  be  unto 
us  a  place  of  broad  rivers  and  streams ;  wherein  shall  go  no 
galley  with  oars,  neither  shall  gallant  ship  pass  thereby. 
For  the  Lord  is  our  judge,  the  Lord  is  our  lazcgiver,  the 
Lord  is  our  king  ;  he  will  save  its. 

IN  times  of  national  calamity  or  danger,  if  we  do 
not  immediately  see  the  means  of  our  preservation  ''  our 
hearts  are  apt  to  meditate  terror,"  and  to  tremble  even 
for  the  ark  of  God.  But,  though  we  ought  to  mourn 
for  the  desolations  of  Zion,  and  to  desire  its  prosperity, 
we  may  safely  leave  the  concerns  of  the  church  to  him 
who  has  founded  it  on  a  rock,  and  who  is  incessantly 
engaged  for  its  defence.  God  may  purge  his  floor,  and 
burn  up  the  chaff;  but  he  will  not  suffer  one  grain  of 
pure  wheat  to  be  lost.  This  was  the  consolatory  truth 
with  which  the  prophet  encouraged  the  godly,  while  he 
foretold  the  miseries  which  the  Jewish  nation  should 
endure  in  the  Babylonish  captivity  :  and  it  is  equally 
applicable  to  the  church  of  God  in  all  ages.  In  the 
words  before  us  are  contained 

I.  The  promise  which  God  makes  to  his  church 

The  church  is  here  compared  to  Jerusalem  and  the 
tabernacle,  particularly  with  a  view  to  its  weakness  and 
danger 

[Jerusalem  was  "  the  city  of  their  solemnities,"  whither 
all  the  tribes  went  up  at  stated  seasons  to  worship  God  :  and 
the  tabernacle  was  the  place  where  God  in  a  more  especial 
manner  revealed  himself  to  his  believing  people.  But  though, 
in  these  points  of  view,  they  were  objects  of  God's  peculiar 
regard,  they  were  at  the  same  time  peculiarly  exposed  to 
danger.  .Jerusalem  was  encompassed  witli  enemies,  who 
incessantly  sought  its  destruction :  and  the  tabernacle  (which  on 
this  account  is  mentioned  rather  than  the  temple)  was  assailed 
by  storms  and  tempests,  in  the  wilderness,  and  in  Shiloh,  for 
manv  hundred  vears. 

Thus 


62  TiiL  church's  security.  (492.) 

Thus  the  church  is  that  society  of  godly  persons,  to  Avhich 
all  in  every  place  unite  themselves,  as  soon  as  ever  they  are 
converted  to  God  :  and  it  enjoys  exclusively  the  manifesta- 
tions of  God's  love  and  favour.  But  it  is  hated  by  the  world 
with  a  deadly  hatred  :  and  is  often  menaced  by  all  the  powers 
of  earth  and  hell.] 

But  God  promises  that,  notwithstanding  its  weakness, 
it  shall  enjoy  quietness  and  stability 

[This  was  in  part  fulfilled  in  the  preservation  of  the  Jews 
at  those  seasons  when  all  the  males  were  withdrawn  from  the 
country,  and  collected  in  Jerusalem ;  none  of  their  enemies 
ever  being  permitted  to  take  advantage  of  their  absence,  and 
to  attack  their  land  at  those  times.  It  was  also  fulfilled  in 
part,  when  the  temple  worship  was  restored  after  the  Baby- 
lonish captivity.  But  its  full  accomplishment  must  be  looked 
for  in  the  apostolic  and  millenial  periods.  In  the  days  of  the 
apostles  the  church  was  assaulted  on  every  side ;  but  it  defied 
the  storms,  and  stood  unmoved  in  the  midst  of  all  its  enemies. 
Hypocrites  indeed  were  cast  down ;  but  the  church  itself 
stood  ;  "  not  one  of  its  stakes  was  moved,  nor  one  of  its  cords 
broken."  From  the  days  of  Christ  to  the  latest  period  of 
time  may  it  be  said  with  exultation  and  triumph,  "  Look 
upon  our  Zion;"  though  apparently  defenceless,  it  stands 
secure;  though  fiercely  assailed,  it  is  "  a  quiet  habitation;" 
though  it  be  as  a  sycamore,  planted  in  the  midst  of  the  sea,  it 
can  never  be  rooted  up.  What  our  ears  have  heard,  "  our 
eyes  have  seen ; "  and  we  believe  that  it  shall  endure  to  all 
generations.] 

Nor  will  this  appear  iinprobable,  if  we  consider 

II.  The  means  of  its  accomplishment 

The  way  whereby  this  prolnise  shall  be  fulfilled,  is 
set  forth 

1.  Figuratively 
[Jerusalem  was  despised  as  having  no  river  to  protect  it, 
as  the  church  also  is  on  account  of  its  defenceless  state.  But 
God  promises  that  "he  himself  will  be  to  it  as  a  broad  and 
rapid  river."  But  it  may  be  said  that  if,  in  one  view,  a  river 
defends  a  city,  in  anotljer  view  it  affords  means  of  attacking 
it  to  advantage.  But  God  fully  obviates  this  by  saying,  that 
he  will  be  such  a  river  as  shall  not  be  navigated  by  vessels, 
either  great  or  small :  yea,  that  in  protecting  his  church, 
he  will  shew  himself  to  be  "  the  ghrious,"  the  irresistible 
"  Jehovah."  Hence  that  triumphant  language  of  the  Psahnist, 
"Walk  about  Zion,  and  go  round  about  her,  tell  the  towers 
thereof;  mark  well  her  bulwarks,  consider  her  palaces,  that  ye 

,ip  may 


(492.)  '  THE  church's  secuiuty.  6^ 

may  tell  it  to  the  generation  following;  for  this  God  is  our 
God  for  ever  and  ever  *."] 

2.  Plainly 
[The  church  is  under  the  immediate  government  of  God, 
as  Israel  was  of  old.  He  is  its  Judge,  its  Lawgiver,  and  its 
King,  who,  while  he  requires  the  obedience  of  his  people,  is 
pledged  by  that  very  relation  to  afford  them  his  protection. 
Men,  standing  in  that  relation  to  us,  may  be  overcome  ;  and 
we  may  fall  together  with  them  :  but  we  are  thrice  reminded, 
that  it  is  Jehovah  who  is  our  defence.  Whom  then  can  we 
have  to  fear,  when  the  honour,  the  power,  die  veracity  of 
Jehovah  are  pledged  for  our  protection  ?  How  absurd  is  it 
to  be  alarmed  on  account  of  our  own  weakness,  or  of  the 
power  and  malignity  of  our  enemies!  The  answer  which 
David  gave  to  those  who  persuaded  him  to  flee,  is  that  which 
should  be  our  solace  in  the  most  discouraging  circumstances; 
"  How  say  ye  to  my  soul.  Flee  as  a  bird  to  your  mountain, 
for  the  foundations  are  destroyed,  and  what  can  the  righteous 
do?"  (Tell  me  not  of  the  failure  of  earthly  helps;  for) 
"Jehovah  is  in  his  holy  templcp  Jehovah's  throne  is  in 
heaven''."'] 

Infer 

1 .  Whither  we  are  to  look  for  the  continued  enjoyment 
of  our  religious  privileges 

[It  is  a  mercy  to  us,  that,  notwithstanding  the  enmity  of 
the  carnal  mind  against  God  is  as  great  as  ever,  we  are 
preserved  by  the  laws  from  such  persecutions  as  have  been 
endured  by  the  church  in  former  ages.  But  men  are  changing, 
and  laws  may  change  witli  them.  Our  safety  therefore  does 
not  depend  on  man,  but  on  God  :  and  on  him  alone  must  we 
rely  for  the  peace  and  prosperity  of  Zion.  Let  us  trust  in 
him  ;  and  "  he  will  be  a  wall  of  fire  round  about  us,  and  the 
glory  in  the  midst  of  us"."] 

2.  Whither  we  are  to  look  for  the  peace  and  stability 
of  our  own  souls 

[We  should  first  take  care  that  God  be  indeed  the  Judge, 
the  Lawgiver,  and  the  King  whom  we  unfeignedly  obey : 
for,  if  we  refuse  allegiance  to  liim,  it  will  be  in  vain  to  expect 
protection  from  him.  But,  if  we  have  the  testimony  of  our 
conscience  that  we  devote  ourselves  unfeignedly  to  him,  we 
may  say  with  David,  "  1  will  not  fear,  thouo;b  the  earth  be 
moved,  and  the  hills  be  carried  into  the  midst  of  the  sea." 
We  have  an  almiglU}-  defender,  who  is  interested  in  the  wel- 
fare of  his  subjects,  and  is  moreover  pledged  to  us  by  promise 

and 

*  Ps.'  xlviii.  1-2 — 14.  ''  Ps.  xr.  1-    4.  "^  Zech.  ii.  5. 


f)4  THE  church's  security.  (492.) 

and  by  oath.  Let  us  then  **  beheve  his  declarations ;  so  shall 
we  prosper;  and  beheve  his  promises;  so  shall  we  be  esta- 
blished :"  "  we  shall  be  even  as  Mount  Zion,  which  cannot  be 
removed,  but  standeth  fast  for  ever ''."] 

^  2  Chron.  xx.  20.     Ps.  cxxv.  1. 


CCCCXCIII.       THE    LIBERTY    WHICH    CHRIST    GIVES    HIS 

PEOPLE. 

John  viii.  36.     If  the  Son  therefore  shall  make  you  free,  ye 
shall  he  free  indeed. 

.  WE  are  exceedingly  backward  to  acknowledge  our 
true  state  and  condition — 

In  consequence  of  this  we  disregard  the  remedy  pro- 
vided for  us — 

And  deprive  ourselves  of  all  the  blessings  of  salvation — 

Nevertheless  our  gracious  Saviour  endures  us  with 
much  long-suffering — 

And  repeats  to  us  the  overtures  of  love  and  mercy — 

Thus  he  acted  towards  those  who  denied  their  need  of 
freedom  ^^ — 

Thus  also  he  addresses  himself  to  us  at  this  time — 

It  will  be  profitable  for  us  to  consider 

I.  In  what  respects  we  are  in  bondage 

We  of  this  nation  may  justly  boast  of  our  civil  free- 
dom—  _ 

But 

"  He  might  have  shewn  that  their  assertions  were  false :  for  their 
ancestors  had  been  in  bondage  both  in  Egypt  and  in  Babylon ;  and 
at  that  very  time  the  whole  nation  was  under  the  Roman  yoke.  But 
our  Lord  waved  the  subject  of  civil  hberty,  and  fixed  their  atten- 
tion ou  a  freedofn  of  a  very  jdifferent  kind  :  he  shewed  them  that, 
though  they  were  the  naturST  descendants  of  Abraham,  they  were 
the  servants  of  sin,  and  should  on  that  account,  like  Ishmael,  be 
cast  out :  while  they  only,  who  were  the  sons  of  promise,  should, 
hke  Isaac,  abide  in  the  house  for  ever.  (Compare  ver-  35.  with 
Gal.  iv.  '28,  30.)  Then,  speaking  of  himself  as  in  a  more  peculiar 
manner  "  the  Son,"  and  us  the  seed  in  whom  all  nations  should  be 
blessed,  he  again  repeated  his  offer,  and  encouraged  them  to 
accept  it. 


(49-3,)       THE    LIBERTY    WHICH    CHRIST    GIVES.  6^ 

But  Ave  are,  like  all  the  rest  of  our  species,  under 
spiritual  bondage 

1 .  Under  the  curse  of  the  law 

[The  Jaw  of  God  requires  perfect  and  perpetual  obe- 
dience— 

It  denounces  also  a  curse  against  us  for  every  trans- 
gression " — 

Its  precepts  have  been  violated  by  us  in  ten  thousand 
instances ' — 

We  all  therefore,  without  exception,  are  obnoxious  to  its 
curse — 

This  may  well  be  considered  as  a  state  of  wretched  bond- 
age ''— ] 

2.  Under  the  power  of  sin 

[Sin  has  infected  all  the  members  of  our  body,  and  the 
faculties  of  our  soul'^ — 

What  can  be  conceived  to  argue  a  state  of  slavery  so  much 
as  this^'' — 

This  construction  is  so  obvious,  that  no  Christian  can  doubt 
respecting  it^ — 

The  church  of  old  confessed  her  iniquities  to  have  been  a 
sore  bondage '^ — 

And  St.  Paul  himself  could  find  no  better  image  whereby 
to  express  the  evil  and  bitterness  of  his  indwelling  corrup- 
tions * — ] 

3.  Under  the  tyranny  of  Satan 

[The  influence  of  Satan  over  us  is  often  denied  and 
ridiculed — 

But  the  wickedness  of  men  is  ascribed  in  scripture  to  his 
agency '' — 

And  every  impenitent  sinner  is  expressly  said  to  be  in  bond- 
age to  him' — ] 

4.  Under  the  fear  of  death 

[Many  will  shew  a  contempt  for  death  on  a  field  of 
battle — 

But  all  fear  it  in  its  more  gradual  approaches — 
Hence  even  the  bravest  are  averse  to  meditate  on  death  and 
judgment — 

This 

•'  Gal.  iii.  10.  «  Rom.  iii.  ip.  23. 

••  Gal.  iii.  23.     'E^g«g«/x£9a  o-uyxtjeXno-^eiioi  StroBSily  expresses  tlie 

idea  of  close  custody.  "  Ps.  liii.  3. 

'  John  viii.  34.  «  Rom.  vi.  16.  •"  Isai-  xxvi.  13. 

*  Rom.  vii.  14,  23.       ^  Kph.  ii.  2.  '  2  Tim.  ii.  26. 

Vol.  V.  F      * 


66  THE    LIBERTY    WHICH  (493.) 

This  is  declared  to  be  a  state  of  wretched  bondage  "^ — ] 

Surely  the  Egvptian  or  Chaldean  yoke  was  light  in 
comparison  of  this — 

Yet  all  may  obtain  a  release  from  this  yoke 

II.  How  we  may  be  delivered  from  it 

Vain  are  all  attempts  to  liberate  ourselves  by  our  own 
strencrth 

[^fVe  cannot  make  satisfaction  for  one  single  breach  of  the 
law — 

To  do  this,  were  beyond  the  power  of  the   highest  arch- 
angel— 

Nothing  but  the  blood  of  Christ  can  ever  atone  for  sin  " — 

We    cannot    hi)  any    means    renezv    and   sanctify    our  ozvn 
hearts — 

There  is  not  in   us  a  sufficiency  even   to   think  a  good 
thought " — 

Our  inclination  and  ability  to  do  good  can  come  from  God 
alone  p — 

It  is  not  in  the  pozcer  of  fallen  man  io  resist  the  assaults  of 
Satan — 

There  is  provided  for  us  armour  of  an  heavenly  temper — 

And    in   that  alone  can   any   man   hope   to    obtain    the 
victory  i — 

fVe  are  no  less  unable  of  ourselves  to  disarm  death  of  its 
sting — 

In  spite  of  all  our  efforts  its  terrors  will  appal  die  stoutest 
heart — ] 

But  "  the  Son  "  of  God  is  able  and  willing  to  deliver  ua 
[Christ,  as  "  the  Son,"  is  heir  and  Lord  of  all  things' — 
The  very   intent  for  which  he  came  into   the  world  was  to 
give  us  liberty' —  • 

He  has  paid  down  his  own  life  as  the  price  of  our  redemp- 
tion » — 

And  therefore  may  claim  us  as  "  his  purchased  pos'^ession" — 
He  is  also  commissioned  to  liberate  us  by  his  pozcer^ — 
i\ll  fulness  resides  in  him  for  this  very  purpose* — 
IS  or  will   he    withhold    this    blessing   from  any  believing 
soul  y— ] 

Unspeakably  blessed  are  they  to  whom  this  blessing  is 
vouchsafed 

III.  What 

"  Heb    ii.  15.  "  Heb.  x.  4,  11,  12,  14. 

°  1  Cor.  lii.  5.  f  Phil.  ii.  13.  ''  I'.ph.  vi.  11.  13. 

'  Meb.  i.  Q.  "  Isai.  Ixi.  1.  *  1   I'et.  i.*l8,  19. 

"  Luke  xi.  20 — '22.  4  ^^-  Lxviii.  18.  ^  Johu  i.  12. 


(493.)  CHRIST    GIVES    HIS    PEOPLE.  67 

III.  What  jyrlorioiis  liberty  ue  may  obtain 

The  liberty  which  .sinners  enjoy  is  merely  ideal — 
But   that   which   Christ  will   give,    is   real  and  sub- 
stantial * — 

1.  He  will  free  us  from  all  our  bondage 

[The  lazo  shall  never  be  suffered  to  execute  its  curse  upon 
m* — 

Clirist  gave  himself  up  as  our  surety,  on  purpose  to  redeem 
us  from  it'' — 

It  shall  have  no  more  power  over  us  than  a  dead  man  over 
the  wife  that  survives  him"^ — 

Sin  also  shall  be  cast  down  from  ihe  throne  which  it  has 
erected  zcithin  us — 

JSor,  though  it  may  renew  its  assaults,  shall  itiiever  regain 
its  dominion'' — 

Christ  will  never  suffer  this  great  end  of  his  death  to  be 
frustrated  '^ — 

Satan  himself  too  shall  yield  to  the  all-conquering  arm  of 
Jesus  ^ — 

j^nd  flee  from  the  face  of  the  very  meanest  of  his  saints* — 

Nor  shall  death  appear  any  longer  formidable  as  an 
enemy  ^ — 

It  shall  be  accounted  our  gain,  and  numbered  among  our 
treasures ' — ] 

2.  He  will  introduce  us  to  a  state  of  perfect  freedom 

[There  is  "  a  glorious  liberty  into  which  God's  children 
shall  be  brought" — 

Christ  will  pour  into  their  hearts  a  spirit  of  adoption  ^ — 

And  admit  tliem  to  tbe  most  intimate  fellowship  with  him- 
self']— 

The  most  difficult  duties  also  he  will  render  pleasant  to  their 
souls '" — 

Mor  will  he  confine  his  blessings  to  this  present  life — 

To  all  eternity  shall  his  redeemed  delight  themselves  in 
him — 

Their  capacity  of  enjoyment  shall  be  inconceivably  en- 
larged— 

And  every  power  be  freely  exercised  in  its  proper  func- 
tions— ] 

Inferences 

^■"Oy-tui.  *Rom.  viii.  1.  ''Gtd.iii.  13 

"  Rom.  vii.  1 — 4.  ''  Rom.  vi.  6,  14.  '  Tit.  li.  14. 

'  Rom.  xvi.  iQ.  «  Contrast  2  Tmi.  i".  26.  with  James  iv.  7. 

^  1  Cor.  XV.  55.  '  Phil.  I.  '23.      1  Cor.  iii.  22. 

^  Rom.«viu.  15.  '  Rev.  ui.  20.  "^  P*.  cxix.  32. 

¥  2    • 


68         the  mbeiity  which  christ  gives.     (493.) 

Inferences 

1.  How  glorious  a  Saviour  is  Jesus  Christ ! 
[There  is  no  bond-slave  whom  he  will  not  liberate — 

He  offers   too   this  liberty  "without   money,  and  without 
price  " — 

He  even  esteems  himself  glorified  in  conferring  it  upon  us— 

Let  us  all  admire  and  adore  his  goodness  — 

And  by  faith  apply  to  him  for  this  perfect  freedom—] 

2.  How  just  will  be  the  condemnation  of  those  that 

perish ! 

[None  ever  perish  but  through  their  own  fault — 

Their  condemnation  is  the  consequence  of  tlicir  obstinate 
attachment  to  the  bonds  in  which  they  are  held' — 

O  that  men  would  reflect  hosv  they  will  one  day  condemn 
themselves ! — 

Let  it  be  remembered  that  such  offers  of  merry  will  never 
be  made  to  us  in  the  eternal  world — 

This  is  a  day  of  grace;  but  there  will  come  a  day  of  ven- 
geance"— 

Let  every  one  then  lay  the  blame  where  it  is  justly  due — 

And  follow  without  delay  the  salutary  advice  of  David' — ] 

"  John  iii.  ly.  "  Isai.  Ixi.  2.  p  Ps.  ii.  12. 


CCCCXCIV.     A    PROMISE    OF    VICTORY    OVER    SIN. 

Rom.  vi.  14.  Sill  shall  not  have  dominion  over  you:  for  yc  are 
not  under  the  faro,  but  fender  grace. 

IT  is  often  made  a  ground  of  objection  against  the 
gospel,  that  it  is  unfavourable  to  morality.  I3ut  the  very 
reverse  of  this  is  true  ;  for  the  gospel  not  only  inculcates 
moral  duties  as  strictly  as  the  law  itself,  but  suggests  far 
stronger  motives  for  the  performance  of  them,  and  even 
provides  strength  whej^eby  we  shall  be  enal)lcd  to  perform 
them — A  great  part  of  this  Kpistle  was  written  on  |)ur- 
pose  to  establish  the  doctrine  of  justification  by  faith  :  and 
yet  here  is  one  whole  cha[)ter  devoted  entirely  to  the 
enforcing  of  universal  holiness,  and  to  the  removing  of  all 
ground  for  the  objection  before  referred  to :  and  in  the 
text  an  express  declaralion  is  given,  as  from  God  himself, 
%  that 


(494.)    A  PROMISE  OF  VICTORY  OVER  SIN.       69 

that  sin  shall  never  regain  its  ascendency  over  the  hearts 
of  his  people — We  slmll  consider 
I.  The  promise  here  given  us 

The  piomibe  is  express,  and  relates  to  our  deliverance 
from 

1.  Sin  in  general 

[Sin  of  almost  every  kind  has  dominion  over  the  unre- 
generaie  man — All  persons  indeed  are  not  addicted  to  the 
same  lusts;  nor  do  they  gratify  any  one  lust  in  the  same  de- 
gree; but  the  seeds  of  all  evil  are  in  the  hearts  of  men;  and 
if  any  [)erson  abstain  from  any  particular  act  of  sin,  it  is  rather 
because  he  is  not  strongly  tem|)ted  to  commit  it,  tl)an  because 
he  has  not  a  propensity  to  commit  it — And  it  is  universally 
found,  that  the  sins,  wliich  are  peculiar  to  our  age,  our  C(m- 
stitution,  our  situation  and  circumstances  in  lite,  do  habitually 
get  the  dominion  over  us — But  God  promises,  that  it  shall  not 
be  so  with  his  peojjle;  that  they  shall  be  delivered  from  this 
ignominious  bondage;  and  be  enabled  to  resist  the  solicitfi- 
tions  of  appetite  and  passion — ] 

2.  Every  sin  of  whatever  kind 

[It  is  not  meant  by  the  Apostle  that  we  shall  be  absolutely 
perfect — However  desirable  the  attainment  of  perfection 
might  be  in  some  points  of  view,  it  is  not  the  lot  of  any  in 
this  world:  even  the  most  eminent  of  God's  saints  have  failed, 
and  that  too,  in  those  very  points  wherein  their  eminence 
consisted:  Abraham,  Moses,  Job,  and  all  otheis,  have  proved 
sufficiently,  "that  there  is  not  a  just  man  on  earth  that  liveih 
and  sinneth  not :"  and  that,  **  if  any  say  they  have  no  sin, 
they  deceive  themselves,  and  the  truth  is  not  in  them" — Nor 
does  the  Apostle  mean  that  sin,  even  of  a  grosser  kind,  shall 
never,  in  any  instance,  be  found  in  a  child  of  God;  for,  as 
"  in  many  things  wc  all  offend,"  so,  under  the  influence  of 
strong  lemj)tation,  we  may  act  very  unsuitably  to  our  holy 
calling:  ISoah,  Lot,  David,  Solotnon,  afford  melancholy 
proofs  of  such  weakness  and  depravity — But  this  is  asserted 
in  the  text,  and  attested  by  the  universal  voice  of  scripture, 
That  no  child  of  God  shall  ever  give  himself  up  to  the  w  ilful 
and  habitual  indulgence  of  any  one  sin  whatever:  he  will 
watch  against  sin  in  the  heart  as  well  as  in  the  act;  and  will 
pray  and  tight  against  it  to  the  latest  hour  of  his  life — And 
the  reason  why  he  never  can  sin  in  the  same  wilful  and  habi- 
tual way  that  he  did  before,  is,  that  he  has  the  seed  of  God, 
or  a  living  principle  of  grace,  within  him,  that  constantly 
impels  him  to  hate  and  tice  from  all  iniquity  *;  and,  "  because 

he 
*  1  John  iii.  g. 

r  3 


70  A    PROMISE    OF    VICTORY    OVER    SIN.  (494.) 

he  is  Christ's,  he  cannot  but  daily  crucify  the  flesh  with  its 
affections  and  lusts" — 

The  limiting  of  this  promise  to  believers  leads  us  to 
shew 

II.  Its  connexion  with  our  new-covenant  state 

Believers  -are  "  no  longer  under  the  law  but  under 
grace  " 

[Once  they  were,  like  others,  under  a  covenant,  which 
cursed  them  for  disobedience,  but  afforded  them  no  hope  of 
pardon  for  past  offences,  nor  any  means  of  resisting  sin  in 
Future — But  now  they  have  embraced  that  better  covenant, 
the  covenant  of  grace,  wherein  God  offers  them  a  full  re- 
mission of  all  their  former  siais,  and  assures  them  that  he  him- 
self will  iiive  them  grace  sufhcient  in  every  time  of  need — 
On  this  I  romise  they  rely,  knowing  by  bitter  experience  that 
they  have  not  in  themselves  asufhcienc}'  even  to  think  a  good 
thought,  and  that  God  alone  can  give  them  either  to  wiU  'or 
to  do  any  good  thing — ] 

It  is  on  this  very  account  that  God  guarantees  to  them, 
if  we  may  so  speak,  the  attainment  of  universal  holiness 

[By  embracing  God's  covenant,  they  become  his  chil' 
dren,  members  of  his  family,  and  heirs  of  his  glory.  JSow 
God's  honour  is  concerned  that  his  own  children  shall  not  be 
left  in  bondage  to  the  devil :  besides,  after  havit)g  made  them 
heira  of  his  glory,  he  never  will  leave  them  under  the  power 
of  a  corrupt  nature;  because  that  would  incapacitate  them 
for  the  fruition  of  his  glory,  even  if  they  were  admitted  to  a 
participation  of  it:  an  unholy  nature"^would  utterly  unfit 
ihem  for  die  services  and  enjoyments  of  heaven — But  there 
is  yet  another  reason  why  God  fulfils  this  promise  to  them; 
God  has  made  it  a  part  of  his  covei^nnt,  that  he  will  cleanse 
his  people  from  all  their  filthiness  and  all  iheir  idols '' ;  and 
pkdg^^ci  his  word  that  he  will  not  only  forgive  all  their  sins, 
but  cleanse  them  from  all  unrighteousness*^ — Now  this  promise 
they  rest  upon,  and  plead  as  their  only  hope  :  and  God,  who 
cannot  lie,  fulfils  it  to  iheni  in  the  time  and  manner  that  he 
judges  most  conducive  to  his  own  glory — ] 

To  iMPuovE  this  subifcX't,  lei  us  observe  that 

1.   None  can  have  any  interest  in  the  covenant  of  grace 
who  do  not  exptiience  deliverance  from  sin 

[Though  no  man  is  admitted  into  the  covenant  of  grace 
on  account  of  any  lioliness  that  tiiere  is  in  htm,  yet  none  are 

kft 

''  Ezek.  xxxvi.  25—27.  '  1  John  i.  9. 


(494.)     A  PROMISE  OF  vrcTonr  over  sin.  71 

left  unholy  after  that  they  have  been  admitted  into  it — "  That 
very  grace  of  God  uhicli  briiigeth  us  salvation,  teaches  us  to 
deny  every  species  and  degree  of  ungodliness''" — To  fail  in 
this  would  be  to  defeat  a  principal  end  of  Christ's  death'' — If 
there  be  any  allowed  sin  in  us,  we  deceive  ourselves,  and  our 
religion  is  vain^ — 

2.  Noiie,  however,  need  to  despair  on  account  of  the 
inveteracy  of  their  lusts 

[Were  it  required  of  us  to  purify  our  hearts  by  any 
exertions  of  our  own,  we  might  well  despair — But  holiness  is 
not  only  enjoined  ;  it  is  promised  ;  it  is  promised  by  him, 
who  is  able  also  to  perform — Let  none  then  say,  My  wound 
is  irremediable;  for  with  (Jod  all  things  are  possible:  and  we^ 
however  weak  in  ourselves,  shall  be  "  able  to  do  all  things 
through  Christ  who  strengthcneth  us" — If  we  had  been  led 
captive  hitherto  by  ten  thousand  lusts,  no  sin  whatever  should 
have  dominion  over  us  in  future,  provided  only  we  took  refuge 
in  the  covenant  of  grace — ] 

3.  Neverthclrs-',  tliis  promise  docs  not  supersede  our 
prayer  and  watchtiilness 

[God's  promises  are  free;  "yet  will  he  be  enquired  of 
by  us  before  he  will  perform  them" — Nor  are  we  at  liberty  to 
run  into  temptation  because  he  has  prouiiscd  to  keep  us;  for 
that  would  be  to  tempt  him :  but,  in  the  exercise  of  prayer 
and  watchfulness,  he  will  keep  us — If  Paul,  that  chosen 
vessel,  was  obliged  to  keep  his  body  under,  and  to  brmg  it 
into  subjection,  lest  he  himself  should  be  a  cast-away,  surely 
the  same  care  and  diligence  are  necessary  on  our  part — It  is 
our  comfort  however,  that,  while  we  run,  "  we  do  not  run  as 
uncertainly;"  and  while  "  we  fight,  it  is  not  as  one  wlio  only 
beats  the  air^:"  for  victory  is  secured  for  us,  and  God  him.-,eif 
"  will  bruise  Satan  under  our  feet,"  and  preserve  us  blameless 
to  l)is  heavenly  kingdom — j 

'  lit.  ii.  11,  12.  'lb.  ver.  14. 

'  James  i.  26.  *  1  Cor.  ix.  26. 


CCCCXCV.    VICTORY   OVER  SATAN. 

Rom.  xvi.  20.  The  God  of  peace  shall  bruise  Satan  under 
your  feet  nhoriiy. 

IN  order  to  <^et  forward  in  our  christian  course,  we 
must  unite  a  strenuous  exertion  of  our  own  powers  with 

F  4  an 


72  VICTORY    OVER   SATAN.  (495.) 

an  humble  dependence  on  the  divine  aid — We  cannot 
work  without  God  ;  and  God  will  not  work  without  us  : 
but  if  we  look  to  liim  for  assistance,  and  yet  labour  in  a 
dihgent  and  prudent  wa}^,  he  will  succour  us  with  his 
ahni^fhty  power,  and  "perfect  that  which  concerneth  us" 
— St.  Paul,  captioning  the  Chri.-tians  at  Konie  against 
those  who  caused  divisions  and  offences,  exhorts  them 
to  cultivate  that  wisdom  of  the  serpent  and  that  Darmless- 
ncss  of  the  dove,  uhich  would  serve  to  counteract  their 
efforts  :  yet  for  their  final  success  he  directs  their  eyes  to 
God,  through  whose  co-operation  alone  they  could  main- 
tain their  integrity,  and  in  \\hobe  strength  they  should 
eventually  overcome — In  discoursing  on  his  words,  we 
shall  consider 

I.  The  promise  which  God  has  here  given  to  the  church 
Satan  is  an  active  and  powerful  adversary  to  God's 
people 

[His  exertions  are  directed  against  the  church  at  large, 
and  against  even/  individual  member  of  it — IndefatigMble  are 
his  exertions  in  causing  dissensions  and  divisitjns  ainons^  the 
variou- societies  of  Cliristians,  embitteiisiii  them  one  against 
another,  or  bovvinir  f'iscord  among  themselves — And  th  ;U2,h 
these  feuds  may  be  con.>iaered  as  arising  n'om  rhi-  turbulence 
and  pride  of  men,  yet  must  they  also  be  refernd  to  Satan  as 
their  original  author;  since  it  is  he  who  instigates  the  profes- 
sors of  rehgion,  as  well  as  others,  to  tlie  commission  of  sin' — 
Much  of  carnal  coi.tcntion  ['revailed  in  the  church  of  ('orinth; 
and  M«/ the  apostle  n^pt^aiedly  ascribes  to  Satan:  he  calls 
the  authors  of  it  *' his  uuiiisteis,"  and  puts  tlu-  members  of 
that  church  on  their  guard,  ''  lest  tl>e  serpent,  who  beguiled 
Eve  through  his  subtlety,  should  corrffpt  them  irom  the  sim- 
plicity of  Christ''" — He  tells  diem  how  ready  Sata.i  was  to 
take  advantage  of  them  \i\  the  matter  of  the  mcestuous  man'= ; 
and  in  general,  whatever  evds  occr.r  in  the  cbuieii,  he  traces 
them  up  to  Satan's  tem|)taiioi.s  as  their  proper  source'' — 
Nor  is  there  any  individual  among  the  Lcrd'^  people,  whom 
that  wicked  one  does  not  endeavour  to  haiass  ai.ti  destroy — 
It  was  he  who  stirred  up  David  to  number  the  people':  it  was 
he  who  intluenced  Peter-no  deny  his  Lord  vMtli  oaths  and 
curses*:  and,  who  can  tell  to  what  straits  he  would  liave  re- 
duced the  Apostle  Paul  by  his   butfeungs,  if  that  holy  man 

had 

*  This  is  intimated  in  the  context.     Compare  ver.  17,  20. 

"  2  Cor.  xi.  3,  15.  '2  Cor.  ii.  1 1.  ''1  Ihess.  iii.  5. 

*  1  Chron.  xxi.  1.  '  Luke  xxii.  31, 


(495.)  VICTORY    OVER    SATAN".  73 

had  not  obtained  timely  succour  from  his  Lord  '  ?  Indeed,  if 
he  had  the  effrontery  and  the  malice  to  assault  even  our  Lord 
himself,  and  if  he  repeatedly  reduced  even  him  to  such  a  s:ate 
as  that  he  needed  to  be  strengthened  by  an  angel  from  heaven**, 
ivell  may  we  suppose  that  he  will  not  suffer  us  to  pass  unmo- 
lested and  unassailed — ] 

But  God  has  promised  to  '*  bruise  him  under  our  feet" 
[God  is  "the  God  of  peace"  not  merely  as  being  recon- 
ciled to  us  through  the  death  of  his  Son,  but  as  delighting  in 
the  social  order  and  the  personal  happiness  of  his  people — In 
this  view  hp  enters  the  lists  against  our  great  adversary,  and 
undertakes  to  subdue  him  for  us — Already  has  he  given  us  an 
earnest  of  our  triumph  in  enabling  his  Son  to  "  bruise  that 
serpent's  head  "  upon  the  cross';  and  it  is  a  very  short  time 
that  that  wicked  one  shall  retain  the  present  remnant  of  his 
power — Though  permitted  to  fight  against  us,  his  rage  is 
overruled  for  the  benefit  of  the  saints  and  the  glory  of  God : 
and,  as  when  he  possessed  the  bodies  of  men,  his  malice  always 
terminated  in  his  own  "confusion,  so,  in  every  mstance,  shall 
he  be  toiled  in  his  endeavours  to  destroy  the  souls  that  belong 
to  Christ — He  is  even  now  a  vanquished  enemy'' ;  and  soon 
shall  the  very  weakest  believer  trample  on  him,  as  Joshua 
trampled  on  tlie  necks  of  the  kings  of  Canaan  ' — ] 

If  we  desire  this  mercy  at  the  hands  of  God,  we  shall 
be  glad  to  know 

II.  Th«  way  in  which  we  may  expect  him  to  accomplish  it 
However  various  his   dealings  may  be  with  different 
persons  in  some  minute  particulars,  there  are  general  rules 
whicli  he  will  observe  towards  all 

1.  He  will  increase  the  triumphs  of  his  people  over 
Satan  in  this  world 

[Satan  gains  great  advantage  over  young  Christians  by 
means  of  their  unsubdued  corruptions,  and  their  inexperience 
in  the  spiritual  warfare — To  defeat  his  malignant  efforts,  God 
increases  the  strength  of  his  people,  and  gives  them  a  deeper 
insight  into  the  devices  of  their  enemy — He  clothes  them  with 
divine  armour,  and  teaches  thfm  how  to  use  the  sword  of  the 
Spirit,  and  tlic  shield  of  faith" — By  exercise  he  renders  them 
expert  soldiers,  and  enables  them  to  "war  a  good  warfare" — 
Instead  of  exposing  themselves  needlessly  to  danger,  they 
are  now  taught  to  "  watch  and  be  sober :"  instead  of  indulging 

a  vaiu 

J  2  Cor.  xii.  7—9.  h  Mat  iv.  11.  and  Luke  xxii.  43. 

C.en.  111.  15.  and  Col.  ii.  15.       ''  John  xii.  31. 
Josh.  X.  24.  «  Eph.  vi.  13—17- 


74  VICTORY    OVER    SATAN.  (495.) 

a  vain  conceit  of  their  own  purity  and  strength,  they  are  led 
to  suspect  the  treachery  of  their  own  hearts,  and  to  depend 
more  simpl}'  on  the  grace  of  Christ — Thus  tiiey  learn  to  fij;ht 
a  good  fight;  and,  though  sometimes  wounded  by  his  fiery 
darts,  tliey  "  resist  their  enemy  till  he  flees  from  them"  " — ] 

2.  He  will  give  them  a  complete  and  everlasting 
victory  over  him  in  the  world  to  come 

[While  they  are  in  the  flesh  Satan  will  renew  his  assaults 
upon  thera — There  is  no  place  so  sacred,  but  he  will  intrude 
into  it;  nor  any  person  so  holy,  but  he  will  seek  to  destroy 
him — When  the  sons  of  Job  were  assembled  before  the  Lord, 
Satan  c.ime  aho  in  the  midst  of  them°:  and  wnen  Joshua 
stood  \u  the  divine  presence,  the  same  wicked  fiend  stood  at 
his  right  hand  to  resist  him  ^ :  nor  will  he  suspend  his  attacks 
even  v\hen  we  are  bowing  our  knees  at  the  throne  of  giaoe,  or 
assembled  around  the  table  of  the  Lord — But  into  heaven  he 
can  never  enter:  there  we  shall  be  lodged  in  perfect  safety: 
thence  we  may  deride  his  impotent  attempts,  and  rejo.ce 
over  hivn  as  a  c;iptive  foe — 

But  it  may  be  said,  That  we  rather  escape  from  hiin,  thati 
triumph  over  fiim ;  fcjr  that  he  still  continues  master  of  the 
field — We  answer,  No  :  for  he  shall  in  due  time  he  dragged  in 
chains  of  darkness  into  our  very  presence;  and,  as  assessors 
with  Christ  in  judgment,  we  shall  judge  hun  and  all  his 
angels'*.  We  shall  confirm  the  sentence  passed  upon  him  ; 
and  add  our  hearty  Amen  to  the  curse  that  dooms  him  to 
eternal  fire — ] 

Infer 

1.  How  great  and  precious  are  the  promises  of  God  ! 
['To  those  who  know  nothing  of  the  Clinstian  warfare, 
this  promise  will  aflbrd  but  little  satisfection :  but  to  those  who 
have  been  long  conflicting  with  th? powers  of  darkness,  it 
will  be  aground  of  inexpressible  joy  and  thankfulness,  buch 
an  assurance  of  victory  will  revive  their  drooping  spirits,  and 
reanimate  them  for  the  combat :  nor  will  they  be  averse  to 
maintain  tlie  contest  as  loui^  as  God  shall  see  fit  to  try  their 
faith  and  patience;  having  this  word,  they  want  no  more: 
"  they  know  in  whom  they  have  believed ;"  and  that,  though 
now  their  hands  hang  down  and  their  hearts  are  faint,  they 
shall  soon  make  heuv^  itself  to  echo  wiili  their  shouts  of 
victory — O  that  all  might  have  an  interest  in  this  promise, 
and  experience  its  completion  in  tlie  realms  of  bliss! — ] 

2.  How 

•  .Tames  iv.  7.  •  Job  ii.  1. 

P  Zeth.  iii.  1.  ''1  Cor.  vi.  2,  3. 


(495.)  VICTORY    OVER    SATAN.  75 

2.  How  much  are  we  concerned  to  obtain  peace  with 
God! 

[It  is  to  those  only  who  are  reconciled  to  God  that  the 
promise  in  the  text  is  made — If  we  have  never  yet  obtained 
mercy  at  his  hands  through  the  blood  of  Jesus,  vvc  shall  iti 
vain  hope  to  conquer  this  cruel  adversary — God,  so  far  from 
interposing  for  us,  gives  us  into  his  hands  ;  and,  instead  of 
fighting  for  us  as  a  friend,  is  himself  our  enemy — Miserable 
indeed  shall  we  then  be  ;  for,  if  we  cannot  contend  with 
Satan,  how  shall  we  with  Jehovah  ?  "  Will  our  hands  be 
strong  in  the  day  that  he  sh:dldeal  with  us, or  can  we  thunder 
with  a  voice  like  his  ?" — Let  us  then  seek  reconciliation  with 
him  ;  so  shall  he  be  a  God  of  peace  to  us,  and  secure  us 
victory  in  the  day  of  battle — ] 


CCCCXCVI.    CHRIST  THE  FOUNTAIN  OF  LIFE  AND  LIGHT, 

Ps.  xxxvi.  9.  With  thee  is  the  fountain  of  life  5  and  in  thy 
light  shall  toe  see  light. 

BY  a  sober  consideration  of  scripture  metaphors  we 
obtain  a  more  full  and  comprehensive  knowledge  of  divine 
truth,  than  could  easily  be  obtained  from  the  most  la- 
boured discussions.  Besides,  the  ideas  suggested  by  them 
strike  the  mind  so  forcibly,  that  they  cannot  fail  of  making 
a  deep  and  lasting  impression.  Let  us  but  notice  the 
rich  variety  of  figures  whereby  the  Deity  is  set  forth  in 
the  passage  before  us,  and  we  shall  be  filled  with  admirino' 
and  adoring  thoughts  of  his  goodness.  The  Psalmist, 
illustrating  the  loving-kindness  of  his  God,  represents  him 
first  under  the  image  of  a  hen  gathering  her  chickens  ; 
then  as  an  opulent  host  feasting  his  guests  with  the  richest 
dainties ;  and  then,  in  a  beautiiul  climax,  he  compares 
him  to  the  sun. 

It  is  this  last  metaphor,  to  which  we  would  draw 
your  attention  at  this  time  :  and  in  discoursing  upon  it, 
■we  observe 

I.   Christ  is  an  inexhaustible  source  of  spiritual  blessings 
Christ  may  be  considered  as  peculiarly  referred  to  in 
the  nsetaphor  before  us 

[It  is  in  Christ  only  that  the  perfections  mentioned  in  the 

foregoing 


76  CHRIST    THE    FOUNTAIJf    OF  (496.) 

foregoing  verses  are  combined*.  It  is  in  him  only  that  God 
unites  justice  with  mercy'',  or  adheres,  in  faithfulness  to  his 
covenant  engagements  " — Besides,  it  is  in  this  view  that  Christ 
is  set  forth  throughout  all  the  sacred  oracles,  by  prophets  "^j 

by  apostles^,  and  more  especially  by  himself We  may 

■well  therefore  tipply  to  him  the  comparison  before  us:  and  we 
shall  find  it  admirably  descriptive  of  his  real  character.] 

He  is  to  the  spiritual,  what  the  sun  is  to  the  material, 
world 

[The  sun  is  "  the  fountain  of  light  and  life"  to  this  lower 
world?.  V^'^hen  that  is  withdrawn,  the  earth  is  left  in  darkness, 
the  vegetable  world  decays,  and  myriads  of  animals  are 
secluded  in  a  state  of  torpor.  But  when  it  returns  in  its 
brightness,  it  both  dispels  the  darkness,  and  restores  to  nature 
her  suspended  powers 

Thus,  where  Christ  has  not  shined,  universal  darkness  and 
death  prevail.  But  when  he  arises  on  the  soul,  he  enlightens 
it,  and  infuses  into  it  a  principle  of  life'',  whereby  its  faculties 
are  rendered  capable  of  spiritual  exertions  ;  and  it  is  rendered 
"  fruitful  in  all  the  fruits  of  righteousness  "to  God's  praise  and 
glory" J 

We  have  abundant  encouragement  to  seek  his  influ- 
ence, since 

II.  They  who  live  in  communion  with  him  shall  surely 
participate  his  blessings 
As  the  sun  shines  in  vain  to  him  who  secludes  himself 
in  a  dungeon,  so  we  must  come  forth  to  "  Christ's  light, 
if  we  would  behold  his  light."     27itn 

1.  Our  minds  shall  be  enlightened  with  divine  know- 
ledge 

[By  the  light  of  the  sun  we  belaid  the  objects  around 
us;  and  by  the  light  of  Christ  we  discern  the  things  belonging 
to  our  peace.  In  his  face  all  the  glory  of  the  Godhead  shines  *, 
insomuch  that  he  who  has  seen  him,  has  seen  the  Father 
also''.  Nor  is  there  any  one  subject  relating  to  salvation 
which  does  not  receive  its  clearest  illustration  irom  him — ] 

2.  Our 

*  Ver.  5,  6.  ^  •>  Rom.  iii.  q6. 

'  2  Cor.  i.  uo.  ^*"  <•  Ibai.  Ix-  i.     Wal.  iv.  a. 

'  John  i.  4,  g.     Luke  ii.  32.     2  Pet.  i.  19. 
'  John  viii.  12.  and  xii.  46, 

*  There  is  no  such  confusion  ot  metaphors  in  the  text,  as  all  the 
Commentators  imagine.  The  Psalmist  speaks  not  of  a  fountain,  but 
of  the  sun  only. 

"  Eph.  ii.  ).  »  2  Cor.  iv.  6.  ■*  John  xir.  9. 


(496.)  LIFE    AND    LIGHT.  77 

2.  Our  souls  shall  be  enriched  with  heavenly  comfort 
[The  consolation  we  derive  from  other  sources  is  lic^ht 

and  unsubstantial:  and  the  things  which  promise  us  most 
happiness,  often  prove  only  a  fleeting  meteor,  or  a  delusive 
vapour.  But  a  sight  of  Christ,  of  liis  fulness,  his  suitableness, 
his  all-sufficiency,  affords  a  ground  of  comfort,  firm  as  the 
rocks,  and  lasting  as  eternity'' — ] 

3.  Our  hearts  shall  be  "  renewed  in  righteousness  and 
true  holiness'' 

[Nothing  produces  such  effects  as  a  sight  of  Christ.  We 
may  hear  the  law  proclaimed  in  all  its  terrors,  and  yet  expe- 
rience no  abiding  change.  But  a  view  of  Christ  as  crucified 
for  us,  will  break  the  most  obdurate  heart';  will  raise  the 
desponding  to  a  lively  hope"';  will  inspire  the  selfish  with 
unbounded  love";  and  fill  the  mourner  with  unutterable  jov  °: 
it  will  change  a  sinful  man  into  the  very  image  of  his  God 
and  Saviour  p.] 

4.  The  light  oi glory  itlelf  shall  also  be  enjoyed  by  us 
[Christ  is  the  one  source  of  happiness  to  all  the  hosts  of 

heaven''.  To  behold  his  beauty,  to  taste  his  love,  to  cele- 
brate his  praises,  this  is  their  employment,  this  their  supreme 
felicity  ^  Such  too  is  the  occupation,  such  the  happiness  of 
every  true  believer:  he  has  an  earnest  of  heaven  in  his  soul ; 
and  this  earnest  is  a  pledge  that,  in  due  season,  he  shall 
receive  the  consummation  of  all  his  wishes  in  the  immediate 
vision  of  his  Saviour's  glory,  and  the  everlasting  fruition  of 
his  love* — ] 

Infer  ♦ 

1 .  How  great  is  the  folly  of  seeking  happiness  in  the 
creature! 

[Created  things,  in  comparison  of  Christ,  are  no  more 
than  a  broken  cistern  to  a  fountain',  or,  at  best,  than  a  star, 
that  shines  only  as  it  reflects  the  lustre  of  the  sun.  Let  us 
then  seek  our  happiness  in  Christ,  and  in  him  alone.  In  him, 
as  in  the  sun,  there  is  a  fulness  and  a  sufticiency  for  all ".  And 
to  him  all  may  have  access,  if  they  will  not  obstinately  im- 
mure themselves  in  impeiutence  and  unbelief.  Let  us  not 
then  "  kindle  sparks  for  ourselves,  or  walk  in  the  light  of  our 

own 

''  2  Cor.  i.  5.  '  Zech.  xii,  10.  ^  i  Pet.  i.  3. 

"  1  John  iii.  16.  "  1  Pet.  i.  8.  PaCor.  iii.  18. 

"J  Rev.  xxi.  23.  'Rev.  V.  8— 13.  '  £ph.  i.   13,  14.  & 

'  Jer.  ii.  13.  «  Col.  i.  19.  i  John  iii.  2. 
*  Eph.  v.  14. 


78  CHRIST    THE    FOUNTAIN,  &C.  (496.) 

own  fires  V'  but  *'come  forth  to  his  light,"  and  "walk  in  it" 
to  the  latest  hour  of  our  lives  '.] 

2.  How  unspeakable  is   the  blessedness  of  knowing 
Christ ! 

[If  we  could  conceive  ourselves  in  a  region  where  a  win- 
ter's midnight  was  perpetuated  ;  and  then  be  transported  in 
idea  to  a  climate,  where  noontide  light,  and  vernal  beauty, 
were  uninterruptfdly  enjoyed,  we  might  have  some  faint  image 
of  ihe  change  effected  by  the  knowledge  of  Christ*.  Truly 
the  Christian  is  in  Go>hen'':  or  if,  for  a  little  moment  he  be 
in  darkness,  there  ariseth  up  a  light  unto  him  in  the  midsi  of 
it  '^t  anrl  his  darkness  becomes  as  noon-day  •*.  And,  in  a  little 
time  "  his  sun  shall  no  more  go  down;  but  his  Lord  shall  be 
unto  him  an  everlasting  light,  and  his  God  his  glory'."  O 
that  this  may  be  the  constant  pursuit,  and  the  happy  attain- 
ment of  us  all !] 

^Isai.  1.  11.  ^  John  xii.  35,  36.  »  1  Pet.  ii.  9, 

^  Exod,  ix.  26.  and  x.  22,  23.  "^  Ps.  cxii.  4. 

^  Isai.  Iviii.  10.  *■  Isai.  Ix.  19,  20. 


CCCCXCVII.      THE  END   FOR  WHICH  GOD  SENT  HIS  SON. 

John  iii.  17.     God  sent  not  his  Son  into  the  zcorld  to  condemn 
the  world,  but  that  the  world  through  him  might  be  saved. 

AN  expectation  generally  prevailed  among  the  Jews 
that  their  Messiah  would  interpose  on  behalf  of  their  na- 
tion alone,  and  bring  all  other  kingdoms  into  subjection 
to  them — Our  Lord  took  frequent  occasions  to  rectify  this 
•mistake,  and  to  shew  that  he  was  to  be  the  Saviour,  not 
of  one  peo|)le  only,  but  of  the  whole  world— In  this  dis- 
course with  Nicodemus,  he  introduces  this  important 
subject  in  such  a  way  as  to  inform  his  mind,  without 
shocking  his  prejudices — Having  explained  to  him  the 
nature  and  necessity  of  regeneration,  and  shewn  him,  by 
reference  to  a  well-known  type,  the  way  of  salvation,  he 
declares  that  the  whole  world,  Gentiles  as  well  as  Jews, 
were  to  partici()ate  the  benefits  of  his  coming;  and  that 
God,  in  sending  him  into  the  world,  had  as  much  respect 
to  the  welfare  of  the  benighted  heathens  as  of  his  chosen 
and  peculiar  people — To  elucidate  the  words  before  us, 
we  shall  shew 

I.  That, 


(497.)      END    FOR    WHICH    GOD    SENT    HIS    SON.  79 

I.  That,  supposing  God  to  send  his  Son  into  the  world,  it 
was  far  naore  probable  that  he  should  send  iiiin  to 
condemn  the  world  than  to  save  it 

That  God  should  ever  send  his  Son  into  the  world  at 
all  is  such  a  mystery  as  must  for  ever  fiil  the  whole  uni- 
verse with  amazement — But  supposing  him  to  make  known 
his  determination  to  do  so,  the  probability  certainly  was 
that  it  should  be  for  our  destruction  rather  than  our 
salvation — 

1 .  Consider  what  was  the  state  of  the  world  at  the 
time  he  did  send  his  Son 

[Had  he  seen  the  greater  part  of  mankind  lamenting 
their  fall,  wishing  earnestly  that  some  way  could  be  devised 
fortheir  recovery,  and  struggling,  but  with  unsucccosful  efforts, 
to  get  free  from  sin,  we  might  have  supposed  that  God  would 
exercise  mercy  towards  us,  and  open  a  way  tor  our  restoration 
through  the  sacrifice  of  his  Son — But  when  the  whole  mass  of 
mankind  were  up  in  arms  against  him,  when  not  one  of  the 
whole  human  race  (except  a  few  whose  hearts  he  himself  had 
touched)  desired  reconciliation  with  him;  yea,  when  all  were 
utterly  averse  from  it,  and  desired  nothing  so  much  as  to  live 
in  sin  with  impunity,  and  wished  for  no  better  heaven  than 
the  unrestrained  indulgence  of  their  lusts;  for  what  end  could 
God  send  his  Son,  but  to  execute  upon  them  the  vengeance 
they  deservetl  ?  — ] 

2.  Consider  for  what  end  God  had  before  sent  mes- 
sengers from  heaven 

[God  had  on  some  remarkable  occasions  commissioned 
angels  to  ptrform  his  will :  and  though,  when  sent  to  some 
highly- favoured  individuals,  tiiey  were  messengers  of  mercy, 
yet,  when  sent  to  the  avowed  enemies  of  God," they  were  for 
the  most  part,  ministers  of  wrath  to  execute  the  most  signal 
vengeance — Who  can  contemplate  Sodom  and  the  cities  of 
the  plain;  who  can  call  to  mind  the  Egyptian  first-born;  who 
can  survey  one  hundred  and  eighty-five  thousand  soldiers  Ivino- 
dead  in  the  Assyrian  camp;  and  not  tremble  at  the  thouoht 
of  a  messpULier  being  sent  from  heaven? — Suppose  then^we 
should  hear  thatGod  wasabout  tosend  his  ownSon  from  heaven 
to  execute  his  will  with  respect  to  the  whole  world,  and  espe- 
cially such  a  vv(,*  Id  as  this  ;  what  would  any  one  imagine,  but 
that,  as  it  was  t)ot  a  particular  city  or  nation  that  God  was 
about  to  punisii,  but  a  whole  world,  he  had  determined  to  em- 
ploy his  own  Son  ;  and  that  the  judgments  he  was  about  to 
inflict,  would  be  great  in  proportion  to  the  power  and  dignity 
of  the  executioner r — As  for  conceivmg   the  idea   that   he 

,10  should 


80  THE    END    FOR   WHICH  (^97.) 

should  send  his  Son  to  save  the  world,  it  would  not  so  much  as 
enter  into  the  mind  of  any  created  being — ] 

3.  Consider  that  God  certainly  foreknew  the  way  in 
which  the  world  would  treat  his  Son 

[If  God  had  not  certainly  foreknown  all  future  events,  he 
mi^ht  perhaps  have  reasoned  thus  :  "  I  have  sent  to  that 
wretched  world  my  servants  the  prophets,  and  instead  of  at- 
tending to  them  they  have  persecuted  them  even  unto  death : 
but  if  I  should  send  ihem  my  Son,  surely  they  would  reve- 
rence him;  they  would  not  dare  to  lift  up  a  finger  against 
him  ;  they  would  be  so  struck  with  wonder  at  my  conde- 
scension and  love,  that  they  would  return  instantly  to  their 
allefjinnce.  Rather  therefore  than  they  should  perish,  I  will 
send  them  my  Son  to  save  them."  But  God  knew  that  in- 
stead of  reverencing  his  Son,  they  would  no  sooner  see  him, 
than  they  would  exclaim,  "This  is  the  heir;  come  let  us  kill 
him,  that  the  inheritance  may  be  ours" — He  knew  full  well 
that,  however  manifest  the  credentials  of  his  Son,  and  how- 
ever indisputable  die  evidences  of  his  divine  mission,  they 
would  not  believe  in  him,  but  would  cast  him  oMt  of  the 
vineyard  and  slay  him.  What  then  must  we  suppose  God 
would  say  on  such  an  occasion  ?  Surely  he  would  speak  to 
this  effect:  "  If  I  could  hope  that  they  would  reverence  my 
Son,  [  would  overlook  all  the  injuries  done  to  my  prophets, 
and  would  even  send  my  Son  for  their  salvation :  but  1  know 
they  would  all  thirst  for  his  blood  ;  they  would  pluck  me  from 
my  throne  if  they  were  able;  and,  if  1  should  put  my  Son 
into  their  power,  they  would  load  him  with  all  manner  of  in- 
dignities, and  put  bun  to  the  most  ignominious  death  :  shall 
I  then,  foreseeing  these  things  as  1  do,  put  him  into  their 
power?  No:  thut  were  unworthy  of  my  majesty,  and  de- 
grading to  my  Son.  I  may  possibly  send  my  Son  ;  but,  if  I 
do,  it  shall  not  be  to  save  the  world,  ^ut  to  condemn  them 
according  to  their  desert" — ]  • 

These  considerations  fully  evince  the  improbability  that 
God  should  ever  use  the  mediation  of  his  Son  in  a  way  of 
mercy  towards  us — Yet  we  must  add 

II.  That,  notwithstanding  it  was  so  improbable,  God  did 
really  send  his  Son,  not  to  condemn,  but  to  save  the 
world  -^ 

The  frequency  with  which  we  hear  of  this  stupendous 
mystery,  prevents  the  surprise  which  the  declaration  of  it 
must  otherwise  excite — But,  whatever  the  ignorance  of 
scoffers,  and  the  pride  of  infidels  may  suggest,  be  it  known 
to  all,  that  God  did  send  his  Son 

i.To 


(497.)  COD    SENT   HIS   soj:.  ^  8 1 

1 .  To  expiate  sin 

[God  knew  that  it  was  impossible  for  man  to  atone  for 

sin Yet  it  was  also  impossible  that  sin  could  be  forgiven, 

unless  an  adequate  atonement  were  offered  to  the  divine  Ma- 
jesty  What  was  to  be  done?  The  angels,  even  if  they 

were  willing,  were  not  able  to  undertake  our  cause— There  waa 
but  one,  even  in  heaven,  that  was  competent  to  the  mighty  task 
of  appeasing  incensed  Majesty,  and  of  satisfying  offended 
justice:  there  was  none  but  Jesus,  the  best-beloved  of  the 
Father,  who  from  eternity  had  lain  in  his  bosom — And  would 
the  Father  give  him  ?  Yes;  "  He  spared  not  his  own  Son, 
but  delivered  him  up  for  us  all" — "  He  prepared  him  a  body," 
and  "  sent  him  to  be  a  propitiation,  not  for  our  sins  only,  but 

also  for  the  sins  of  the  whole  world" What  amazing 

love !  Eternity  will  not  suffice  to  explore  and  celebrate  this 
stupendous  mystery — ] 

2.  To  work  out  a  righteousness  for  us 

[Mankind  were  as  unable  to  j)rovide  for  themselves  a 
righteousness  wherein  they  might  stand  before  God,  as  they 
were  to  make  an  atonement  for  their  past  offences — ■—  — 
But,  behold,  God  would  not  leave  us  destitute;  he  gave  his 
Son  to  fulfil  the  law  which  we  had  broken,  and,  "  to  bring  in 
an  everlasting  righteousness,"  "  which  should  be  unto  all  and 

upon  all  them  that  believe" The  name  given  him  on 

this  very  account  is,  "  The  Lord  our  Righteousness" — Clothed 
in  his  unspotted  robe,  the  vilest  of  returning  prodigals  may 

stand  perfect  and  complete  in  the  presence  of  their  God 

Every  one  of  them  may  say,  "  In  the  Lord  have  I  righteous- 
ness and  strength  " — ] 

3.  To  exalt  us  to  glory 

[It  was  not  only  to  begin,  but  to  carry  on  and  perfect  our 
salvation,  that  the  Father  sent  his  Son  into  the  world — He  is 
to  be  both  "  the  author  and  the  finisher  of  our  faith  " — —  — 
Having  delivered  our  souls  from  the  guilt  of  sin,  and  from  the 
powers  of  darkness,  he  will  raise  up  our  bodies  also  from  the 

grave,  and  exalt  us  to  sit  upon  his  throne  for  evermore 

Never  will  he  cease  from  his  work,  till  he  has  fully  and  finally 
accomplished  it  on  behalf  of  his  people How  wonder- 
ful is  this!  Surely  it  almost  exceeds  belief:  that,  instead  of 
condemning  the  world,  God  should  send  his  Son  to  save  it, 
to  save  it  by  laying  down  his  own  life  a  ransom  for  us,  and  by 
managing  all  ihe  concerns  of  every  one  of  his  elect  till  he 
shall  have  finally  established  them  in  the  possession  of  theii' 
heavenly  inheritance !  Hear,  O  heavens,  and  be  astonished, 
O  earth ;  yea,  let  all  the  choirs  of  heaven  make  it  the  ever- 
lasting subject  of  their  highest  praises ] 

Vol,  V.  G  Address 


82        end  for  which  god  sent  his  son.     (497.) 

Address 

1 .  Those  who  are  regardless  of  their  own  salvation 
[Alas !  how  little   effect  do  the  wonders  of  redemption 

produce  on  the  world  at  large  ! — But  what  an  aggravation  of 
their  guilt  will  it  be  to  have  poured  contempt  upon  the  Son  of 
God  ! — Surely  God's  greatest  mercy  will  prove  their  heaviest 
curse — Tlie  very  devils  will  have  more  to  say  on  their  own 
behalf  than  they — Satan  himself  may  say,  "  1  never  had  sal- 
vation offered  me ;  I  never  sinned  against  redeeming  love." 
But  careless  sinners  are  daily  "  trampling  under  foot  the  Son 
of  God,"  who  lived  and  died  to  save  them— O  lay  this  to  heart, 
and  seek  an  interest  in  him  who  alone  can  deliver  you  from 
the  wrath  to  come — ] 

2.  Those  who  are  ready  to  doubt  whether  they  ever 
can  be  saved 

[Many  such  there  are  in  the  church  of  Christ But 

did  God  send  his  Son  to  execute  a  work  which  he  was  not 
able  to  perform?  or  has  Jesus  discovered  any  backwardness  to 

fulfil  his  engagements? Let  not  j?:iy  be  afraid:  for  if 

a  whole  world  is  to  be  saved  by  him,  he  cannot  but  have  a  suf- 
ficiency to  supply  all  our  wants,  provided  we  commit  ourselves 
entirely  to  him ] 

3.  Those  who  are  enjoying  salvation 

[While  you  are  reaping  the  blessed  fruits  of  the  Father's 
love,  surely  you  will  often  say.  What  shall  I  render  to  the 
Lord?   If  he  gave  up  his  dear  Son  for  my  salvation,  shall 

not  I  give  up  a  bosom  lust  for  his  glory? Think  how 

much  you  are  indebted  to  him ;  and  endeavour  to  glorify  him 
with  your  body  and  your  spirit  which  are  his — ] 


CCCCXCVIIL       THE    FULNESS    OF    CHRIST. 

Col.  i.  19.     It  hath  pleased  the  Father  that  in  him  should  all 
fulness  dwell. 

IT  is  scarcely  possible  to  read  with  attention  the  epistles 
of  St.  Paul,  and  not  to_be  struck  with  the  energetic  manner 
in  which  he  expatiates  on  the  glory  and  excellency  of 
Christ,  not  merely  when  he  professedly  treats  of  his  work 
and  offices,  but  oftentimes  when  he  only  incidentally,  as 
it  were,  makes  mention  of  his  name.  We  notice  this 
particularly  in  the  passage  before  us,  where  he  puts  forth 
•^  all 


(498.)  THE    FULNESS    OF    CHRIST.  83 

all  the  powers  of  language  to  exalt  his  character  to  the 
ultermost. 

Confining  our  attention  to  the  expression  in  the  text, 
we  shall  shew 

I.  What  is  that  fulness  which  resides  in  Christ 
There  is  in  him 

1 .  An  essential  fulness 

[Christ,  though  apparently  a  mere  man,  was  the  first 
cause  and  last  end  of  all  things,  even  "  God  over  all,  blessed 
for  ever*."  His  people  are  said  to  be  "  filled  with  all  the 
fulness  of  God^;"  but  "  in  him  dwelt  all  the  fulness  of  the 
Godhead'^."  Men  are  made  to  enjoy  all  the  gifts  and  graces 
of  God's  Spirit;  and,  in  this  sense,  are  "  partakers  of  the 
divine  nature**:"  but  Christ  was  really  "  God  manifest  in  the 
flesh'."  The  Godhead  dwelt  in  him,  not  symbolically  as  in 
the  temple^,  or  spiritually  as  in  us^,  but  truly,  "  bodily''," 
substantially.  The  fulness  of  the  Godhead  was  essentially  his 
from  all  eternity;  nor  was  he  any  more  dependent  on  the 
Father  than  the  Father  was  on  him:  but  his  assumption  of  our 
nature  was  the  result  of  the  Father's  counsels,  and  the  fruit  of 
the  Father's  love '.] 

2.  A  communicative  fulness 

[He  has  a  fulness  of  merit  to  justify  the  most  uJigodJi/. 
Christ,  by  his  obedience  unto  death,  perfected  whatever  was 
necessary  for  the  restoring  of  us  to  the  divine  favour.  His 
atonement  was  satisfactory;  his  righteousness  was  complete. 
Under  the  Mosaic  law,  there  were  many  sins  for  which  no 
sacrifice  was  provided :  but  the  one  sacrifice  ot"  Christ  was  all- 
sufficient;  and  "  all  who  believe  in  him,  are  justified  \\o\n  aU 
things'':"  his  "  righteousness  shall  be  unto  them,  and  upon 
them  all':"  and,  however  great  their  iniquities  have  been, 
they  shall  be  without  spot  or  blemish  in  the  sight  ot"  God"". 

fie  has  also  a  fulness  of  grace  to  sanctify  the  most  polluted. 
With  him  was  "  the  residue  of  the  Spirit"."  The  oil  that 
was  poured  out  upon  him  was  to  descend  to  the  meanest  of 
his  members".  "He  was  constituted  head  over  the  church, 
that  he  might  fill  all  thingsP:"   and  he  received  gifts  on 

purpose 

^  Ver.  16.  with  Rom.  ix.  5.  ^  Eph.  iii.  ig. 

"=  Col.  ii.  9.  in  this  place  it  is  not  0i3  but  ©eoTJjTo?. 

'^  2  Pet.  i.  4.  "■'  1  Tim.  iii.  16.     John  i.  1,  14. 

f  Ps.  Ixxx.  1.  K  '2  Cor.  vi.  16.  ^  a-uy.cn tKu^,  Col.  ii.  g. 

'  John  iii.  16.     1  John  iv.  10.  ^  Acts  xiii.  3g. 

'  Rom.  iii.  22.  ""  Eph.  v.  27.      •         "  Mai.  ii.  15. 

•  Ps.  c.\x,\iii,  2.  P  Eph.  i.  22,  33,  and  iv.  10. 

G  2 


84  THE    FULNESS    OF    CHRIST.  (498.) 

purpose  that  he  might  bestow  tliem  on  the  rebellious  "J .  His 
grace  is  still  sufficient  to  support  us  in  all  temptation  ',  and  to 
sanctify  us  throughout  in  body,  soul,  and  spirit  *.  No  lusts 
are  so  inveterate  as  eventually  to  withstand  its  influence* ;  nor 
is  any  heart  so  vile  but  it  shall  be  "  purged  by  him  from 
all  its  filthiness,  and  from  all  its  idols"."] 

It  will  not  be  presumptuous,  or  unprofitable,  if  we 
enquire 

II.  Why  it  pleased   the  Father  that  all  fulness  should 
reside  in  Christ 
Many  reasons  might  be  mentioned ;  but  the  principal 
of  them  may  be  comprehended  under  the  two  following 

i .  For  the  honour  of  his  own  Son 
[As  Jesus  was  to  become  a  sacrifice  for  us,  it  was  meet 
that  he  should  have  all  the  honour  of  our  salvation-  Accord- 
ingly we  are  told,  that  God  exalted  him  on  pupose  that  at  his 
name  every  knee  should  bow,  and  tiiat  every  tongue  should 
confess  him  to  be  the  sovereign  Lord  ol  all''.  13}^  this  ap- 
pointment of  Christ  to  be  the  head  of  vital  influence  to  the 
churcli,  all  are  necessitated  to  come  to  him,  and  to  "  receive 
out  of  his  fulness  y,"  and  to  live  by  faith  upon  him  from  day 
to  day*.  All  are  necessitated  to  depend  on  him  for  a  constant 
communication  of  grace  and  peace,  as  much  as  to  depend  on 
the  sun  fur  the  periodical  returns  of  light  and  heat.  Hence, 
both  on  earth  and  in  heaven",  all  are  constrained  to  give 
him  all  the  glory  of  their  salvation.  Mo  one  can  ascribe 
any  thing  to  his  own  goodness;  seeing  that  all  are  cleansed  in 
the  blood  of  Christ,  and  arrayed  in  the  spotless  robe  of  his 
righteousness'':  nor  can  any  glory  in  his  own  strength;  since 
no  one  has  any  sufficiency  in  himself  even  to  think  a  good 
thought"^;  and  much  less  to  renew  hij  own  soul.  The  merit 
that  justifies,  and  the  grace  that  saiactifics,  are  all  of  him: 
"  he  is  ALL,  and  in  all"^:"  and  he  is  made  all  unto  us,  on 
purpose  that  all  may  be  compelled  to  glory  in  h'nw  alone^] 

2.  For  the  security  of  our  souls 
[There  never  was  but  one  man  to  whom  a  stock  was  en- 
trusted ;  and  he  soon  (if  we  may  so  speak)  became  a  bank- 
rupt. And  if  ae  had  grace  committed  to  us  in  such  a 
manner  as  to  be  left  wholly  to  ourselves  for  the  improvement 
of  it,  we  should   lose'Tt  again,  as  he  did.      For  our  more 

abundant 

''  Ps.  Ixviii.  i8.         '  1  Cor.  xii.  9.  *  1  Thess.  v,  23. 

'  Luke  viii.  a.  "  Ezek.  xxxvi.  25 — 27.  ^  Phil,  ii.9 — 11. 

y  John  i.  16.  *  Gal.  ii.  20. 

"  Gal.  vi.  14.     Rev.  V.  12,  13.  ''  Isai.  Ixi.  10. 

f  2  Cor.  ill.  5.  I"  Col.  iii.  11.  •  1  Cor.  1.30,  31. 


(498.)  THE    FULNESS    OF    CHRIST.  8.5 

abundant  security  therefore  the  Father  treasured  up  all  fulness 

in  his  Son  ;  that,  however  our  broken  cisterns  might  fail,  there 
iiiis;ht  be  an  inexhaustible  fountain  secured  to  us.  In  this 
view  we  are  reminded,  that  "  God  has  laid  help  upon  One 
that  is  mighty^;"  and  that  "  because  he  liveth  we  shall  live 
alsos." 

We  are  further  told  by  the  Apostle,  that  this  appointment 
of  Christ  to  be  our  head,  with  the  consequent  necessity  of 
living  by  faith  on  him,  and  of  receiving  out  of  his  fulness, 
was  ordained  of  God  on  purpose  that  the  promises  might  be 
finally  secured  to  all  the  seed  ^ ;  and  he  himself  declares,  that 
this  very  constitution  of  things  was  the  one  ground  of  his 
assurance  respecting  the  salvation  of  his  soul:  "Our  life  is  hid 
with  Christ  in  God  :  and  (therefore)  when  Christ,  who  is  our 
life,  shall  appear,  we  also  shall  appear  with  him  in  glory  ^ ."] 

This  passage,  duly  considered,  shews  us  clearly 

1 .  The  excellency  of  faith 

[How  can  we  receive  any  thing  from  Christ  except  by 
faith?  No  other  method  can  be  conceived  whereby  we  can 
obtain  any  thing  at  his  hands.  But  faith  interests  us  in  all 
that  he  has  done  and  suflcred  for  us,  and  in  all  that  he  has 
received  to  communicate  unto  us.  It  is  that  whereby  alone 
we  can  "  draw  water  out  of  the  wells  of  salvation:"  it  is  that, 
in  the  exercise  of  which  we  may  be  "  filled  with  all  the  fulness 
of  God."  Let  all  of  us  then  cultivate  this  precious  grace,  and, 
as  the  best  means  of  receiving  every  other  blessing,  let  us  pray 
with  the  apostles,  "  Lord,  increase  our  faith."] 

2.  The  evil  of  self-righteousness 
[Self-righteousness  is  a  practical  denial  of  the  assertion  in 

our  text.  It  refuses  to  Christ  the  honour  put  upon  him  by  the 
Father,  and  ascribes  to  seff  that  which  belongs  to  him  alone. 
And  shall  it  be  thought  a  small  evil  to  rob  Christ  of  his  glory? 
Shall  it  appear  a  light  matter  to  thwart  the  eternal  counsels  of 
the  Father,  and  to  set  ourselves  in  direct  opposition  to  his 
blessed  will  ?  Let  none  henceforth  suppose,  that  the  trust- 
ing in  our  own  wisdom,  righteousness,  or  strength,  is  a  venial 
oftence :  for  surely  God  will  be  jealous  for  his  own  honour, 
and  the  honour  of  his  dear  Son  ;  and  will  look  with  scorn  on 
every  proud  Pharisee,  while  he  will  receive  with  boundless 
compassion  the  vilest  of  repenting  publicans.] 

3.  The  true  nature  of  evangelical  piety 

[Vital  godliness,  especially  under  the  Christian  dispensa- 
tion, consists  in  a  conformity  of  mind  to  the  revealed  will  of 


our 


'  Ps.  Ixxxix.  ig.  ^  John  xiv.  19. 

^  Rom,  iv.  16.  '  Col.  ill.  3,  4. 

G  3 


S6  THE    FULNESS    OF    CHRIST.  (498.) 

our  heavenly  Father.  Now  in  no  respect  is  that  will  more 
sacred  than  in  reference  to  the  glory  designed  for  Christ;  nor 
is  there  any  thing  wherein  a  conformity  to  it  is  more  character- 
istic of  true  and  eminent  piety.  In  one  word  then,  the  true 
Christian  is  well  pleased  that  all  fulness  should  dwell  in  Christ: 
if  he  might  have  some  fulness  in  himself,  he  would  rather 
have  it  in  Christ,  that  he  might  receive  all  from  him.  Every 
part  of  salvation  is  the  ifiore  endeared  to  him,  on  account  of 
its  coming  through  that  channel :  and  it  is  his  supreme  feli- 
city in  tfiis  world,  as  it  will  be  also  in  the  world  to  come,  to 
owe  every  thing  to  that  adorahle  Saviour,  and  to  glorify  him 
in  all,  and  for  all. 

Beloved,  let  this  be  your  daily  experience.  Let  it  be  3-our 
delight  to  live  upon  Christ's  fulness;  and  it  shall  be  his  delight 
to  communicate  to  yon  all  spiritual  and  eternal  blessings.] 


CCCCXCIX.      THE    SUITABLENESS    OF    CHRIST    TO    THE 
believer's   KECESSITIES. 

1  Cor.  i.  30.  Of  him  are  ye  in  Christ  Jesus,  who  of  God  is 
made  wito  us  wisdom^  and  righteousness,  and  sanctijication, 
and  redemption. 

MAN  is  ever  ready  -to  boast  and  to  glory  before 
God — But  God  has  decreed  that  noflesh  should  glory  in  his 
presence — And  has  so  constituted  his  gospel  as  utterly  to 
destroy  all  ground  of  glorying  in  ourselves — The  persons, 
to  whom  he  imparts  the  blessings  of  salvation,  are,  not 
the  great  and  learned,  but  the  poor*and  illiterate* — Nor 
have  they  any  reason  to  value  themselves  on  this  dis- 
tincTuished  favour — All  which  they  have  is  in  and  from 
Christ — And  to  Christ  alone  must  all  the  glory  of  their 
salvation  for  ever  be  ascribed — For  our  humiliation  and 
encouragement  we  shall  enquire 

I.  Whence  our  need  oLChrist  arises? 

As  the  very  name  of  a  physician  conveys  to  us  an  idea 
of  sickness,  so  the  names  and  offices  of  Christ  necessarily 
impress  our  minds  with  the  thought,  that  there  is  some 
want  in  us  which  he  is  commissioned  to  supply — We  may 

therefore 

*  Ver.  '26—29. 


(499.)         THE    SUITABLENESS    OF    CHRIST,  &C.  87 

therefore  learn  our  need  of  him  from  those  very  terms, 
which  declare  what  God  has  sent  him  to  impart  unto  us — 
We  are 
Ignorant 
[It  is  noi:  the  poor  and  illiterate  only  that  are  ignorant, 
but  also  the  great  and  learned — Every  man  by  nature,  however 
conversant  he  may  be  with  the  letter  of  scripture,  is  immersed 
in  spiritual  darkness — How  ignorant  arc  men  of  themsehes, 
when  they  think  that  they  have  good  hearts !  Would  any 
person  who  knew  any  thing  of  his  own  heart,  so  grossly  con- 
tradict the  record  of  God  concerning  him''? — How  ignorant 
are  they  of  the  evil  of  sin,  when  they  can  trifle  with  it  as 
light  and  venial!  Would  any  person  form  such  judgment 
respecting  a7ti/  sin,  who  knew  or  considered  what  sin  had 
done,  what  misery  it  has  brought  on  angels,  and  men,  yea 
and  upon  the  Son  of  God  himself? — How  ignorant  are  they 
of  Christ,  when  they  can  pass  days  and  weeks  without  any 
admiring  thoughts  of  his  goodness,  and  devout  acknowledg- 
ments of  their  obligations  to  him? — Though,  like  the  Laodi- 
ceans,  they  may  not  know  it,  they  are  really  "  blind ' ." — 
Hence  then  arises  our  need  of  Christ  to  instruct  us— We  may 
read  the  Bible,  and  never  understand  it  aright  for  want  of  a 
spiritual  discernment  ** — Neither  men  nor  angels  can  enlighten 
our  benighted  minds — None  can  teach  us  effectually  but  he 
who  created  light  in  the  material  world — ] 

Guilty 
[All,  notwithstanding  any  difference  in  their  outward 
conduct,  are  guilty  in  the  sight  of  God — All  have  been  dis- 
obedient to  God's  law,  regardless,  in  a  very  great  degree,  of 
his  gospel,  and  opposers  of  the  motions  of  his  Holy  Spirit — 
Who  amongst  us  has  not  paid  more  attention  to  the  body  than 
the  soul,  and  to  time  than  eternity? — "  Every  mouth  then 
must  be  stopped,  and  all  the  world  must  become  guilty  before 
God" — Hence  therefore  in  another  view  arises  our  need  of 
Christ — We  never  can  discharge  the  debt  we  owe — Even  if 
we  should  never  increase  it  by  future  transgression,  we  could 
never  pay  one  farthing  of  that,  which  has  been  incurred — 
W^e  must  therefore  have  a  surety,  or  be  carried  to  prison — 
But  not  all  the  angels  in  heaven  could  pay  the  penalty  due  to 
one  sin — We  therefore  need  one  who  is  a  sufficient  "  propi- 
tiation for  the  sins  of  the  whole  world  " — ] 

Polluted 

•"  Jer.  xvii.  9.  «  Rev.  iii.  17. 

^  J  Cor.  ii.  14.  However  plainly  the  figures  be  marked  on  a  dial, 
we  caunot  discern  the  hour  unless  the  sun  shine ;  so  neither  can  we 
discern  the  spiritual  truths  of  the  gospel,  unless  a  light  from  heaven 
accompany  the  use  of  the  written  word. 

G4 


88  THE    SUITABLENESS    OF    CHRIST  (499.) 

Polluted 
[As  fallen  creatures  "  we  are  all  become  filthy  and  abomi- 
nable"— Tlie  chaste  and  sober  are  as  truly,  if  not  as  deeply, 
polluted  in  their  hearts  as  the  more  profligate  and  abandoned — 
Let  any  one  trace  the  workings  ot  pride,  envy,  hatred,  and 
uncharitableness  ;  of  unbelief,  impatience,  and  discontent; 
of  imiHuity,  sloth,  and  sensuality  of  every  kind;  and  he  will 
find  reason  enough  to  cry,  "  Behold  I  am  vile" — If  all  have 
not  run  to  the  same  excess  of  riot,  none  have  any  right  to 
cast  a  stone  at  others — Here  then  again  do  we  see  our  need  of 
Christ  to  cleanse  us—  As  well  might  an  Ethiopian  change  his 
ekiiijOr  a  leopard  his  spots,  as  we  purify  ourselves  by  any  power 
of  our  own*" — If  "  we  can  do  nothing  of  ourselves,"  much 
less  can  we  create  in  ourselves  a  new  heart  and  a  right  spirit — 
This  must  be  the  woi-k  of  Christ  alone — He  only  who  created 
the  world  can  create  our  souls  anew — ] 

Enslaved 
[All  are  not  led  captive  to  the  same  sins — But  there  is 
some  sin  that  more  easily  besets  every  pei^'-on — And  b}'  that 
will  he  be  led  captive — The  God  of  this  world  holds  us  in  sub- 
jection as  his  vassals — And  impels  us  to  unnumbered  acts  of 
disobedience^ — On  this  account  therefore  we  stand  in  need  of 
Christ — ^ione  but  Christ  is  stronger  than  the  strong  man 
armed  ^ — All  endeavours  of  our  own  are  easily  baffled,  and 
our  strongest  resolutions  are  as  tow  before  the  fire — It  is  in 
Christ  alone  that  we  have  grace  sufficient  to  resist  our  adver- 
sary— JNor  can  we  ever  be  made  truly  free,  till  we  be  freed  by 
the  Son  of  God  himself  "^ — ] 

In  such  a  deplorable  state  it  surely  becomes  us  to 
enquire 

II.  What  Christ  is  to  the  believing  soul 

Astonishing  is  the  suitableness  whjjEh  there  is  in  Christ 
to  his  people's  necessities — He  will  be  to  every  one  who 
believes  in  him 

Wisdom 
[He  will  instruct  the  darkest  and  most  ignorant  mind — 
By  his  Spirit  he  will  "  shine  into  our  hearts" — He  will  open 
our  understandings  as  he  did  the  understandings  of  his  own 
disciples — He  will  give  a  spiritual  discernment  of  spiritual 
truths — And  such  a  compehension  of  the  things  of  God,  as 
no  strength  of  intellect,  no  human  teaching,  can  ever  enable 
us  to  attain — For  this  end  he  counsels  us  to  apply  to  him  for 
eye-salve  that  we  may  sec' — And  on  this  account  the  true 

knowledge 


*0'' 


*  Jer.  xiii.  23.  f  Eph.  ii.  2.  «  Luke  xi.  1\,  22. 

^  John  viii.  36.  »  Kev.  iii.  18. 


(499-)         TO    THE    BELIEVERS    NECESSITIES.  89 

knowledge  of  him  is  ascribed  to  his  operaiion  upon  our 
minds'' — Shall  we  not  then  go  and  learn  ofhim  who  is  such  a 
meek,  lowly,  and  effectual  teacher? — ] 

Pughteousness 
[Jesus  came  on  purpose  to  make  an  end  of  sin,  and  bring 
in  an  everlasting  righteousness  ' — By  his  obedience  unto  death 
he  wrought  out  a  perfect  righteousness,  which  shall  be  unto 
all  and  upon  all  who  believe™ — In  him  the  most  guilty  sinner 
may  be  accepted — In  him  we  shall  be  complete" — Nor  will 
God  behold  a  spot  or  blemish  on  that  soul  which  is  clothed 
with  his  unspotted  robe" — We  are  bidden  to  "  call  him. 
The  Lord  onr  Righteousness,"  and  to  say,  "  In  the  Lord 
have  I  righteousness  and  strength"— Let  none  of  us  then 
go  about  to  establish  a  righteousness  of  our  own,  but  buy 
of  him  that  white  raiment  which  alone  can  cover  our  naked 
souls  P — ] 

Sanctification 

[The  Holy  Ghost  is  properly  our  sanctificr — But  it  is  by 
him  that  Christ  works — Christ  will  send  him  into  our  hearts, 
to  form  us  after  the  divine  image — The  corrupt  principle  within 
us  shall  be  overcome  by  the  power  and  grace  of  Christ — 
Through  his  mighty  working  w^  shall  be  made  new  crea- 
tures— "  Nor  shall  sin  ever  more  have  dominion  over  us" — 
None  are  so  habituated  to  sin  but  his  grace  shall  be  effectual 
in  them — He  will  take  away  the  heart  of  stone,  and  cleanse 
us  from  all  unrighteousness*' — Let  none  therefore  despond 
as  though  his  corruptions  could  not  be  mortified — Before 
the  power  of  Zerubbabel  the  mountain  shall  become  a 
plain  ' — And  Israel,  though  a  worm,  shall  thresh  the  mountains 
as  chaff"' — ] 

Redemption 
[The  Lord  Jesus  will  not  leave  his  work  incomplete — He 
w  ill  deliver  his  people  from  their  great  enemy,  and  bruise  Satan 
under  their  feet — They  shall  triumph  even  over  death  their  last 
enemy — Nor  shall  the  grave  be  able  to  retain  them  in  its 
bonds — Even  here  they  shall  be  brought  into  the  liberty  of 
God's  children — And  at  last  shall  reign  as  conquerors  in 
heaven  for  evermore — This  is  the  heritage  of  all  the  servants 
of  the  Lord — And  this  shall  they  enjoy  through  him  who  loved 
them  and  gave  himself  for  them — ] 

Application 

^  1  John  V.  20.  *    Dan,  ix.  24.  "'  Rom.  iii.  22. 

°  Col.  ii.  10.  "  Eph.  v.  27.  p  Rev.  iii.  18. 

^  Ezek.  xxxvi.  25 — 27.  and  i  John  i.  9.  ■•  Zcch.  iv.  7. 
'  Isai.  xli.  14,  15. 


go  the  suitableness  of  christ,  &c.    (499) 

Application 

1 .  Embrace  Christ 

[Christ  is  offered  to  us  in  all  these  characters — Let  every 
soul  then  desire  an  interest  in  him — Pray  that  "  Christ  may  be 
made  all  this  to  your  souls" — In  order  that  he  may  be,  seek  to 
be  found  "  in  him" — Look  not  to  yourselves  as  though  you 
had  any  sufficiency  in  yourselves — Know  that  you  never  can 
have  any  spiritual  gift  but  in  and  from  Christ — Remember  too 
that  if  you  w^ould  receive  any  benefit  from  Christ,  you  must 
receive  him  equally  in  all  his  characters — He  will  never  be 
your  righteousness,  if  he  be  not  your  sanctification ;  nor  will 
he  ever  sanctify  you,  if  he  be  not  your  righteousness — "  He 
comes  not  by  water  on!y,  but  by  w^ater  and  blood  ' " — You 
must  receive  him  too  in  the  order  in  which  he  is  here  offered 
to  you — He  must  first  be  your  wisdom,  guiding  you  into 
the  knowledge  of  his  suitableness  and  all-sufficiency — Then 
he  will  instantly  become  your  justifying  righteousness — 
After  that  he  will  progressively  renew  and  sanctify  your 
hearts — And  lastly,  he  will  deliver  both  body  and'soul  from  all 
the  penal  consequences  of  transgression — Seek  him  then  with 
your  whole  hearts — And  having  found  him,  glory  in  him,  and 
in  him  alone — ] 

2.  Imitate  Christ 

[Christ  becomes  the  entire  Saviour  of  his  people — And 
herein  he  cannot  be  imitated  by  us — But  we  may  nevertheless 
exert  ourselves  to  supply  the  necessities  of  others — We  may, 
hke  Job,  become  "eyes  to. the  blind  and  feet  to  the  lame"" — 
And  to  this  we  should  more  especially  be  stimulated  by  the 
consideration  of  Avhat  Christ  has  done  for  us — This  is  the 
improvement  which  the  scriptures  teach  us  to  make  of  the  love 
of  Christ'— And  what  opportunity  can  you  have  of  imitating 
your  Lord  more  favourable  than  that  which  is  now  afforded 
you^  ? — Surely  if  you  have  any  sense  of  4iie  love  of  Christ,  you 
cannot  but  manifest  it  on  this  occasion — And  the  more  abund- 
ant are  the  benefits  which  you  have  received  at  his  hands,  the 
more  abundantly  will  you  exert  yourselves  in  conferring  bene- 
fits on  others  for  his  sake — ^This  is  the  way  to  profit  by  his 
example — And  so  doing,  you  shall  be  rewarded  as  good 
stewards  of  the  manifold  grace  of  God — ] 

*  1  John  v.  6.  ^,^        "    Jobxxix.  15. 

*  2  Cor.  viii,  7.  9.     1  John  iii.  16.  and  iv.  10,  11. 

y  Here  the  circumstances  of  the  charity  might  be  set  forth,  if  this 
were  the  subject  of  a  Charity  Sermon* 


[    91     ] 

D.      CHRIST    IS    ALL. 

Col.  iii.  11.     Christ  is  oil,  and  in  all. 

MEN  are  ever  ready  to  value  themselves  upon  their 
natural  endowments,  their  civil  distinctions,  or  their  reli- 
gious privileges ;  and  to  imagine  that  a  pre-eminence  in 
these  things  gives  them  some  kind  of  claim  to  honour  and 
respect,  even  from  God  himself — But  nothing  which  a 
natural  man  can  possess,  will  give  him  any  such  advantage 
over  otiiers  as  shall  entitle  him  to  boast,  as  though  his 
salvation  were  in  any  measure  of,  or  from,  himself:  the 
most  learned  "  Greek"  must  be  indebted  to  divine  teach- 
ing as  much  as  the  unlettered  "  Scythian ; "  and  the 
Jew  that  has  been  admitted  into  covenant  with  God  by 
"  circumcision,"  be  as  much  saved  by  the  blood  and  righte- 
ousness of  Christ  as  an  "  uncircumcised"  or  idolatrous 
"  barbarian  :"  the  "  free-man"  has  no  superiority  above 
the  **  slave ; "  all  stand  upon  the  same  footing  with  respect 
to  salvation ;  all  without  exception  are  dependent  upon 
Christ  for  all  their  mercies :  in  all  cases,  relating  to  all 
persons,  and  to  all  the  circumstances  of  each,  the  creature 
is  nothing,  and  Christ  is  all ;   "  he  is  all  in  all " — We  shall 

I.   Illustrate  this  truth 

If  we  consult  the  scriptures,  or  our  own  experience, 
Christ  will  be  found  all  in  procuring,  imparting,  main- 
taining, and  completing  our  salvation 

1 .  In  procuring  it 
[Who  amongst  the  sons  of  men  first  suggested  to  our 
Lord  the  plan  of  saving  our  ruined  race  through  the  sacrifice 
of  himself? — Whoassisted  him  in  performing  the  mighty  work 
which  he  had  undertaken  ?  "  Did  he  not  tread  the  wine-press 
of  God's  wrath  alone  *  r  *' —  When  he  "  finished  transgression, 
made  an  end  of  sin,  made  reconciliation  for  iniquity,  and 
brought  in  an  everlasting  righteousness,"  "  there  was  none 
with  him;"  *' he  looked  and  there  was  no  man;  therefore 
his  own  arm  brought  salvation'"' — Who  can  add  to  the 
work  which  he  has  accomplished  ?  Who  can  bring  forth  any 
works  of  supererogation  or  perfection  that  shall  eke  out  his 
righteousness,  or  give  weight  and  efficacy  to  his  sacrifice  ?— 

Surely 

'  Isai.  Ixiii.  3.  *  Isai.  lix.  16. 


92  CHRIST    IS    ALL.  (500-) 

Surely  Christ  alone  must  be  acknowledged  as  "  the  author  of 
eternal  salvation  " " — ] 

2.  In  imparting  it 

[The  state  of  mankind  may  be  fitly  compared  to  the  dry 
bones  in  Ezekiel's  vision  * :  they  are  altogether  incapable  of 
exerting  themselves  in  the  way  of  godliness,  or  of  performing 
the  functions  of  the  spiritual  life — He  who  commanded 
Lazarus  to  come  forth  from  the  grave,  and  who  calls  himself 
"  the  resurrection  and  the  life,"  must  quicken  them,  or  they 
will  remain  to  all  eternity  "  dead  in  trespasses  and  sins" — If 
"  we  choose  him,  and  love  him,  it  is  because  he  has  first 
chosen  us,  and  loved  us*= " — There  is  not  a  saint  on  earth  that 
must  not  say,  "  By  the  grace  of  God,  I  am  what  I  am' " — 
"  It  is  not  of  blood,  or  of  the  will  of  the  flesh,  or  of  the  will 
of  man,  thai  we  are  born,  but  of  God  5" — Through  the  pride 
of  our  hearts  indeed,  we  are  too  apt  to  boast :  but  "  who 
amongst  us  has  any  thing  which  he  has  not  received  ^  ? "  Who 
must  not  trace  up  to  God  both  his  "  disposition  to  will,  and 
his  ability  to  do"  what  is  right  and  good  '  .'—-Nothing  but  the 
most  consummate  pride  can  hinder  us  from  confessing,  that 
"salvation  is,  not  of  him  that  willeth,  or  of  him  that  run- 
neth, but  of  God  that  sheweth  mercy  ■*  :"  and  that,  "  if  we 
have  been  saved  and  called  with  an  holy  calling,  it  has  not 
been  according  to  our  works,  but  according  to  God's  eternal 
purpose  and  grace '  " — ] 

3.  In  maintaining  it 

[Nothing  is  more  evident  than  our  inability  to  maintain 
our  natural  life :  however  careful  we  be  in  the  use  of  means, 
we  cannot  secure  our  bodies  against  the  effects  of  disease 
or  accident — The  preservation  of  our  spiritual  life  is  yet 
further  beyond  the  reach  of  our  foresight  or  our  skill — If  left 
by  God  for  one  moment,  we  shall  fall — If  Adam,  even  in 
Paradise,  yielded  to  temptation,  not\ythstanding  he  was  a 
perfect  man,  how  much  more  shall  we,  who  are  full  of  evil? — 
St.  Paul  acknowledges  that,  notwithstanding  all  the  grace  he 
had  received,  he  "  had  not  in  himself  a  sufficiency  even  to 
think  a  good  thought"" — As  water  ceases  to  flow  when  its 
communication  with  the  fountain  is  cut  oft',  or  as  light  is 
instantly  extinguished  as  soon  as  the  rays  of  the  sun  are  inter- 
cepted, so  all  spiritual  life  would  cease  in  lis  for  ever,  if 
"  Christ,  rcho  is  our  life"^  should  for  one  instant  withhold 
his  quickening  influencS^ — From  hence  it  is   that  we  are 

necessitated 

'  Heb.  V.  9,  ^  Eaek.  xxxvii.  1—3. 

*  Jer.  xxxi-  3.  John  xv.  16.  '  1  Cor.  xv.  10. 

*  John  i.  13.  ''2  Cor.  iv.  7. 

'  Phil.  ii.  13.  ''  Rom.  ix.  16. 

'  2  Tim,  i.  9.  "2  Cor.  iii.  5. 

*  Col,  iii.  4.  .   •  John  xv.  5.    Xwg»j  i/*». 


(500.)  CHltlST    IS   ALL.  93 

necessitated  to  "  live  entirely  by  faith  in  the  Son  of  God," 
and  to  "  receive  continually  out  of  his  fulness'" — ] 

4.  In  completing  it 
[Whil^  we  continue  in  the  body,  we  shall  be  as  dependent 
upon  Christ  for  every  thing,  as  we  have  been  at  any  period  of 
our  existence — He  who  has  been  "  the  author,  must  also  be 
the  Jinisher  of  our  faith'':"  the  same  "  Zerubbabel  who  laid 
the  foundation  of  this  spiritual  work,  must  finish  it  with  his 
own  hands,  in  order  that,  when  the  top-stone  shall  be  brought 
forth  with  shoutings,  we  may  cry,  Grace,  grace  unto  it  for 
ever'" — Indeed,  it  is  not  only  to  the  end  of  life  that  Christ 
will  carry  on  liis  work,  but  long  after  we  have  mouldered 
in  the  grave;  "he  will  raise  us  up  again  at  the  last  day'," 
appoint  us  our  proper  portion,  exalt  us  to  his  throne  of  glory, 
and  be  tlie  continued  source  of  our  happiness  through  all 
eternity ' — ] 

This  being  a  truth  of  infinite  importance,  we  shall 
endeavour  to 

II.   Improve  it 

It  is  not  a  mere  assent  to  this  doctrine  that  will  profit 
our  souls,  but  the  application  of  it  to  our  hearts  and 
consciences — Let  us  then  apply  it 

1 .  For  reproof 
[In  how  strong  a  light  does  the  guilt  of  worldly  men 
appear  when  view^ed  through  the  medium  of  this  truth  !  God 
assures  us  that  no  distinctions  of  whatever  kind  will  effectually 
make  us  happy ;  and  that  the  happiness  of  all  must  he  alto- 
gether in,  and  through,  Christ — The  worldling,  on  the  con- 
trary, declares,  by  his  practice  at  least,  that  the  world,  and 
not  Christ,  is  the  true  source  of  rational  enjoyment — What  is 
this  but  to  "make  God  a  liar?"  and  shall  this  be  deemed  a 

light  o^ence  in  the  day  of  judgment? But  this  subject 

more  particularly  condemns  the  self-righteous.  These,  instead 
of  looking  to  Christ  for  the  free,  unmerited,  and  continued 
exercise  of  his  grace,  are  ready  to  boast  that  they  are  not  as 
other  men,  and  to  go  forth  in  a  dependence  on  their  ow^n 
strength  and  goodness  :  instead  of  regarding  him  as  their  entire 
"  wisdom,  righteousness,  sanctification,  and  redemption,"  they 
transfer  much  of  his  glory  to  themselves  ;  instead  of  makino- 
him  their  all,  they  make  him  almost  nothing — Do  such 
persons  honour  Christ?  or  can  they  expect  to  be  honoured  by 

hhn  before  the  assembled  universe  ? Even  true  believers 

will  see  much  cause  to  be  ashamed,  when  they  reflect  how  low 

their 

P  Gal.  ii.  20.  *>  Heb.  xii.  2.  '  Zech.  iv.  7—9. 

:  John  vi.  39,  40.       ^  Rev.  vii.  17.  and  xxi,  23. 


Q4  CHRIST    IS    ALL.  (.500.) 

their  thoughts  of  Christ  have  heen,  and  how  cold  their  devoutest 

affections   towards   him Above   all,    the  ministers   of 

the  gospel y  even  the  most  faithful  amongst  them,  have  reason 
to  be  ashamed — They  know  that  they,  who  neglect  Christ, 
neglect  their  «//;  and  that  the  consequences  of  that  neglect 
will  be  inexpressibly  dreadful:  should  not  then  their  "  eyes  run 
down  with  tears  day  and  night  for  the  pride"  and  ignorance 
of  their  people  ?  Should  they  not  "  beseech  them,"  yea,  and 
intreat  God  for  them,  with  floods  of  tears,  if  that  by  any 
means  they  might  prevail  on  some  to  embrace  the  Saviour  ? 
Have  they  not  reason  to  tremble  lest  the  blood  of  multitudes 
who  perish  should  be  required  at  their  hands  ? — Surely  they, 
who  are  ready  to  condemn  their  zeal,  should  rather  pity 
them,  and  pray  for  them,  and  encourage  their  activitj^  to  the 
utmost — ] 

2.  For  direction 

[They  who  are  enquiring,  what  shall  we  do  to  be  saved  r 
have  here  the  shortest  and  plainest  direction  that  can  be  given 
them :  if  they  remember  that  "  Christ  is  all,"  and  heartily 
endeavour  to  make  him  their  all,  they  can  never  perish — Their 
danger  arises  not  less  from  their  aversion  to  exalt  the  Saviour, 
than  it  does  from  the  love  of  worldly  and  carnal  lusts  ;  yea,  it 
is  far  easier  to  mortify  any  vicious  habit  whatever,  than  to 
bring  the  soul  to  an  unfeigned  acquiescence  in  Christ  as  our 
ALL  :  we  are  always  wanting  to  retain  some  ground  of  self- 
preference,  and  self-complacency  :  but,  if  ever  we  be  saved 
by  him,  we  must  lie  in  his  hands  as  new-born  infants,  and  be 
contented  to  be  "  washed,  justified,  and  sanctified  by  him" 

alone" The  drooping  and  doubting  Christian  may  also 

find  in  these  words  the  very  direction  which  he  most  of  all 
stands  in  need  of — Doubts  and  fears  arise,  either  from  a  de- 
fective view  of  Christ's  all-sufficiency,  or  from  an  apprehension 
of  our  own  want  of  meetness  to  partici|)ate  his  benefits :  we 
wish  to  see  ourselves  purified  in  some^measure,  in  order  that 
we  may  be  warranted  to  lay  hold  on  the  promises  :  whereas 
the  scripture  teaches  us,  first  to  lay  hold  on  the  promises  as 
sinners,  that  "  by  them  we  may"  become  saints,  and  "  cleanse 
ourselves  from  all  filthiness  both  of  flesh  and  spirit"" — We 
mean  not  to  encourage  sin  of  any  kind  ;  God  forbid :  but  we 
must  go  to  Christ  as  having  nothing  in  ourselves,  that  in  him 
we  may  have  all — ] 

3.  For  comfort 

[Doubtless,  to  those  who  determine  to  abide  in  sin,  no 
consolation  whatever  can  be  administered,  for  "  the  wrath  of 
God  does,  and  ever  will,  abide  upon  them  :"  but  to  those  who 

would 

*  1  Cor.  vi.  11,  *  2  Cor.  vii.  1, 


(500.)  CHRIST    IS    ALL.  g^ 

would  forsake  sin,  though  they  be  now  the  very  chief  of  simiersj 
our  text  affords  unspeakable  comfort — They  are  not  to  heal 
themselves  in  part,  and  then  to  apply  to  the  Physician  ;  but 
to  go  to  Christ  just  as  they  are,  and  to  cast  themselves  entirely 
upon  him — O  that  some  might  be  encouraged  to  flee  to  liim 
for  refuge  !  for  as  he  must  he  all  in  the  very  best  of  men,  so 
he  is  wUling  to  he  all  to  the  vilest  of  the  human  jace  :  "  him 

that  goeth  unto  him  he  m\\  in  no  wise  cast  out" As 

for  the  true  behever,  the  subject  before  us  is  the  one  ground 
of  all  his  comfort:  if  Christ  were  not  to  be  his  «//,  he  would 
absolutely  despair ;  because  he  knows  that  ''  without  Christ 
he  can  do  nothing :"  but  knowing  also  the  all-sufficiency  and 
faithfulness  of  Christ,  he  commits  himself  cheerfully  into  his 
hands,  "  confident  that  he  who  hath  begun  the  good  work  in 
him,  will  perform  it  to  the  end  ^"  and  "  preserve  him  blameless 
to  his  heavenly  kingdom" — ] 

y  Phil.  i.  6. 


DI.      THE    APOSTOLICAL    BENEDICTION. 

2  Cor.  xiii.  14.  The  grace  of  our  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy  Ghost,  he  with 
you  all.     Amen. 

THE  priests,  under  the  law,  were  appointed  to  bless 
the  people  ^ — 

The  ministers  of  the  gospel  also  may  consider  this  as 
a  part  of  their  office — 

All  St.  Paul's  epistles  begin  or  end  with  an  authorita- 
tive benediction — 

That  before  us  is  more  full  and  comprehensive  than  any 
other — 

We  shall  endeavour  to  point  out 

I.  Its  meaning 

Various  are  the  senses  in  which  these  words  have  been 
understood 

We  shall  content  ourselves  with  stating  what  we 
apprehend  to  be  the  best — 

The 

!  Numb.  vi.  22—27. 


96  THE  APOSTOLICAL  BENEDICTION.  (501.) 

The  "  grace  of  Christ"  is  that  grace  wliich  he  com- 
municates '' 

[There  is  a  fulness  of  grace  treasured  up  in  Christ' — 

Out  of  that  all  his  people  are  to  receive  •* — 

And  all  who  depend  upon  it,   shall  find  it  sufficient   for 
them  '— ] 

The  "love  of  God"  is  a  sense  of  reconciliation  and 
acceptance  with  him  ^ 

[For  this  we  are  prepared  by  the  grace  of  Christ — 

And  by  it  we  are  brought  to  regard  God  as  our  Father,  and 
our  friend — ] 

The  "communion  of  the  Holy  Ghost"  imports  the 
abiding;  influence  of  the  Spirit 

[There  are  sublime  communications  of  the  Spirit,  which 
the  people  of  God  receive — 

These  are  represented  as  a  Spirit  of  adoption  ^,  a  witness  **, 
a  seal  ^,  an  earnest  of  their  eternal  inheritance  ^ — 

By  these  they  are  enabled  confidently  to  depend  on  God, 
and  to  delight  themselves  habitually  in  iiim — 

And  by  these  they  maintain  continual  fellowship  with  the 
Father  and  the  Son ' — ] 

That  all  of  these  might  be  enjoyed  by  the  Christians  at 
Corinth,  was  the  earnest  wish  and  prayer  of  the  apostle 

[They  were  not  gifts   peculiar  to   a  few    of  the  most 
exalted  saints — 

They  were  the  common  privilege  of  "  all "  who  truly 
believed — 

And  are  to  be  experienced  now,  as  well  as  in  former  ages — 

We  should  therefore  in  the  word,  "  Amen,"  express  our 
own  fervent  desire  to  partake  of  them — ] 

Having  ascertained  the  meaning  df  this  benediction, 
let  us  notice 
II.  Its  importance 

This  will  be  manifest  to  all,  if  only  we  enquire, 

1.  What  should  we  be  without  "  the  grace  of  Christ?" 
[Beyond  a  doubt  we  should  be   "  dead  in  trespasses  and 
sins" — 

-ds-  There 

^  If  we  understand  it  as  relating  to  his  special  Jlivour,  it  will 
anticipate  the  meaning  of  the  next  clause. 

'  Col.  i.  19.  "  John  i.  16.  ^  2  Cor.  xii-  9.     1  Tim.  ii.  1. 

'  It  cannot  import  onr  love  to  him,  because  it  is  something  whick 
we  are  to  receive  from  him. 

8  Rem.  viii.  15.  ^  lb.  ver  16. 

*  Eph.  i.  13.  ^  lb.  ver.  14.  '  1  John  i.  3. 


(501.)         THE    APOSTOLICAL    BENEDICTION".  97 

There  is  no  other  source  of  grace,  but  the  Lord  Jesus 
Christ'"— 

There  is  no  substitute  for  grace  that  can  have  equal 
efficacy " — 

There  is  no  life  without  grace  to  any  soul  of  man° — ] 

2.  What  should  we  be  without  "  the  love  of  God  }" 
[There  is  no  medium  between  a  state  of  friendship  with 

God,  or  of  enmity  against  him — 

If  we  be  not  objects  of  his  love  and  favour,  we  must  be  of 
his  just  and  heavy  displeasure — ]  ■ 

3.  What  should  we  be  without  the  "  communion  of 
the  Holy  Ghost?" 

[There  is  no  access  to  God  but  by  the  Holy  Ghost  p — 
If  we  be    not  brought  to  God  by  the   Spirit,  we  must  be 

afar  oft"  from  him  "i — 

And   if  we  are  without  God,  we  are  absolutely  without 

hope ' — 

Such  a  state  is    a    prelude    to   that  which   will  exist  for 

ever ' — ] 

Can  any  thing  more  strongly  mark  the  importance  of 
this  benediction  than  such  considerations  ? — 13ut  let  us 
proceed  to  notice 

III.  Its  excellence 

In  the  text  is  comprehended  all  that  is  great  and 
glorious 

1.  It  unfolds  to  us  the  deepest  mysteries 

[All  the  persons  in  the  ever-ble»sed  Trinity  sustain  distinct 
offices  in  the  work  of  rclemption — 

The  Christian  has,  as  it  were,  distinct  communion  with  each 
of  these  divine  persons — 

l''rom  each  he  receives  that  which  his  state  requiics  — 
And  from  their  combined  influence  arises  his  full  salvation  — 
How  unsearchable  are  the  heights  and  depths  of  this  stu- 
pendous mystery  !] 

2.  It  opens  to  us  the  most  glorious  privileges  and 
blessings 

[What  on  earth  can  be  compared  with  these  blessings  ? — 
Contemplate  "  the  grace  of  Christ,"  by  which  the  dead  are 
quickened,  the  vile  are  sanctified,   the  weak  are  made  vic- 
torious— 

As 

•"  John  vi.  68.         "  Not  reason,  or  education,  or  human  strength. 
•  Eph.  ii^  5.  Pib.  ver.  18.  ^  lb.  ver.  13,  17. 

'  lb.  ver.  12.  '  Luke  xvi.  23.  '26. 

Vol,  V.  H 


98  THE    APOSTOLICAL    BENEDICTION.  (501.) 

As  for  "  the  love  of  God,"  say,  ye  glorified  saints,  what 
that  means ;  or,  j'e  damned  spirits,  who  know  it  only  by  your 
hopeless  bereavement  — 

And  who  can  declare  what  "  the  commnnion  of  the  Holy 
Ghost  "  is,  when  the  taste  of  it  creates  a  very  heaven  upon 
earth  ? — 

Would  to  God,  that  the  words  so  often,  and  so  carelessly 
repeated  by  us,  were  more  deeply  considered,  and  more  richly 
experienced !— ] 

Learn  then  from  hence 

1.  The  proper  object  of  a  Christian's  ambition 
[Earthly  honours  and  carnal  pleasures  are  unworthy  of 

his  pursuit — 

He  should  be  satisfied  with  nothing  but  the  full  attainment 
of  these  blessings—] 

2.  The  benefit  of  fervent  prayer 

[We  may  ask  the  smallest  things  of  man,  and  be   dis- 
appointed of  our  hope — 

We  may  ask  all  that  the  blessed  Triiilty  can  give  us, 
without  fear  of  disappointment*—] 

3.  The  misery  of  those  who  are  careless  about  re- 
ligion 

[These  blessings  will  not  be  bestowed  unless  we  seek 

them  — 

And,  if  we  possess  tbem  not,  we  are  poor  indeed — 

If  we  die  before  we  have  attained  them,  it  were  better  for 

us  that  we  had  never  been  born—] 

'  Ps.  Ixxxi.  10. 


DII.      BENEFIT*    ARISING    FROM^GGD's    RETURN    TO 
THE    SOUL. 

Isai.  XXX.  26.     Moreover,   the  light  of  the  moon  shall  he  as 
the  light  of  the  sun,  and  the  light  of  the  sun  shall  be  seven- 
fold, as  the  light  of  seven  days,  in  the  daif  that  the  Lord 
bindeth  up  the  breach  of  his  people,  and  healeth  the  stroke 
of  their  wound.  ^ 

THE  dispensations  of  Providence,  if  rightly  improved, 
are  calculated  to  promote  our  spiritual  welfare — The 
Jews  derived  many  instructive  lessons  from  the  dealings 
of  God  Tvith  them  in  Egypt  and  the  wilderness — But 
God  here  promises  them  more  abundant  knowledge  and 

joy 


(502.)  god's  returx  to  the  soul.  99 

joy  by  means  of  their  deliverance  from  the  Assyrian 
host"* — The  grandeur,  however,  of  the  words  before  us 
evidently  shews,  that  the  prophet  had  respect  to  bless- 
ings, which  no  temporal  deliverance  was  able  to  convey — 
We  shall  therefore  endeavour  to  point  out  some  other 
seasons  when  this  promise  receives  its  fuller  accom- 
plishment. 

I.  At  the  first  reconciliation  of  the  soul  to  God 

The  convictions  of  an  awakened  conscience  are  as  deep 
wounds  to  the  soul 

[Sin,  though  it  be  honey  in  the  mouth,  becomes  gall  in 
the  stomach — ^l-*eter,  Judas,  and  David  in  particular,  shew 
what  "  zcou/ids"  it  will  make  in  the  soul '' — Nor  can  any  one 
view  it  aright,  witliout  iiaving  his  heart  broken  with  a  sense  of 
its  malignity — 

But  reconciliation  with  God  heals  these  wounds 
[The  blood  of  Christ  is  that  "  balm  of  Gilead,"  which 
never  was  applied  in  vain  ^ — It  operates  as  the  sight  of  the 
brazen  serpent  on  the  dying  Israelites,  to  restore  to  life  and 
vigour  tiiose,  whose  state  seems  altogether  desperate '' — David, 
•after  the  foulest  transgressions,  declared  his  persuasion  of  its 
efficacy  to  cleanse  even  him'" — And  all  who  are  reconciled  to 
God  through  Christ  experience  its  full  effects  ^—  ] 

And  this  is  a  season,  wherein  the  knowledge  and  joy 
of  the  soul  are  much  enlarged 

[Till  this  great  event  is  accomplished,  the  views  of  the 
soul  are  very  contracted  ;  nor  is  it  acquainted  with  any  joy 
but  what  is  carnal — But  no  sooner  has  tliis  taken  place,  than 
the  light  of  the  knowledge  of  the  glory  of  God  shines  into 
the  heart,  and  all  his  perfections  are  admired  and  adored— 
Now  also  the  excellency  of  the  gospel  salvation  is  discovered; 
and  the  reasonableness  of  a  life  devoted  to  God  is  deeply  felt — 
Now  is  a  new  and  inexhaustible  source  of  happiness  opened 
to  the  soul;  and  its  peace  and  joy  flow  down  like  a  river— 
And  all  the  pleasures  that  it  ever  enjoyed  in  the  ways  of  sin, 
are  no  more  in  comparison  of  its  present  consolations,  than 
the  faint  "  light  of  tlie  moon"  to  the  invigorating  rays  of  the 
meridian  "  sun" — ] 

But  this  promise  has  a  further  accomplishment 

II.  At 

*  That  this   is  tlie   literal   import  of  the  passage  appears  from 
Yer.  31.  compared  with  ver.  25,  26. 

''  Ps.  xxx\i.  1 — 6.  =  Jer.  viii.  22.  "^  John  iii.  14,  ip. 

»  Ps.  li.  7,  8.  f  Luke  iv.  i8.     1  Pet.  i.  8. 

H    2 


100  BENEFITS    ARISING    FROM  (502.) 

II.  At  any  return  of  God  to  the  soul  after  a  season  of 

darkness  and  desertion 
God  finds  it  necessary  sometimes  to  hide  his  face  from 
his  people,  and  thus  to  wound  their  souls  afiesh 

[How  tlie  loss  of  God's  presence  afflicts  a  })ions  soul,  may 
be  seen  in  the  lamentations  and  complaints,  which  tlie  most 
eminent  saints  have  uttered  on  such  occasions.  Job  tells  us, 
that  God's  arrows  stuck  fast  in  him,  and  that  the  poison  of 
them  drank  up  his  spirit  2.  And  David  even  "  roared  for  the 
disquietness  of  his  heart."  Nor  are  there  wanting  at  this  day 
many,  whose  experience  accords  with  the  description  which 
that  eminent  saint  has  given  of  his  ^ — ] 

But  the  return  of  God  binds  up  this  breach 

[The  deliverance  from  such  a  state  is  compared  by  our 
Lord  to  the  joy  that  succeeds  the  pangs  of  childbirth' — Nor 
can  its  effects  upon  the  soul  be  more  fitly  represented  than  in 
the  language  of  the  Jews  on  their  return  from  Babylon  k—] 

And  this  also  is  another  season  of  pe/*«liar  instruction 
and  comfort 

[B}^  this  the  soul  obtains  rau(;h  deeper  discoveries  of  its 
own  corruptions  ^ ;  and  more  encouraging  views  of  God's 
power  and  faithfulness  "' — The  depths  of  Satan's  devices  also 
are  more  clearly  discerned — And,  if  its  joys  are  less  ecstatic 
than  before,  they  are  more  pure  and  refined — ] 

The  full  accomplishment  of  the  text  Mill  take  place 

III.  At  the  hour  of  dissolution 

God  never  entirely  withholds  his  chastening  rod  in 
this  world 

[The  whole  of  this  life  is  a  state  of  discipline ] 

But  at  death  there  is  an  end  o^  evtry  thing  that  is 
penal  or  painful 

[Whatever  wounds  may  have  pained  us  here,  death  will 
heal  them  all" ] 

Then  will  this  promise  be  fulfilled  in  its  utmost  extent 
[What  amazing  discoveries  will  be  made  to  the  soul  on 
its  first  dismission  from  the  body!  And  with  what  incon- 
ceivable raptures  will  it-fee  transported,  as  soon  as  ever  it  shall 
enter  the  gates  of  heaven  !  Whatever  it  may  have  heard  of 
the  blesricdness  of  the  saints,  it  will  surely  say,  that  not  a 

thousandth 

f  Job  vi.  4.  **  Ps.  xlii.  3,  4,  6,  7,  9.  'Johnxvi.  21. 

^  ^^s.  cxxvi.  I — 3.     '  Job  x)ii.  5,  6.  "  Isai.  xxv.  i,  4. 

°  Rev.  xxi.  4- 


(502.)         god's  return  to  the  soul.  loi 

thousandth  part  had  been  declared  to  it.  Tlien  sliall  those 
descriptions  given  by  the  prophets  all  be  realized" — As  for 
the  joys  it  experienced  below,  they  shall  appear  as  nothing  in 
comparison  of*  those  it  will  then  possess — \\^hat  they  tasted 
here  was  through  the  medium  of  ordinances,  and  mixed  with 
frequent  sorrows,  and,  at  best,  of  short  duration — But  what 
they  possess  in  heaven  will  be  immediate,  unmixed,  and 
everlasting — ] 

Infer 

1.  They,  who  have  never  yet  been  wounded  in  tljcir 
souls  on  account  of  sin,  are  yet  strangers  to  all  spiritual 
light  and  happiness 

[They  may  be  conversant  with  all  the  depths  of  philoso 
phy,  and  all  the  pleasures  of  sense — But  the  unhumbled  and 
unbelieving  soul  is  yet  blinded  by  Satan,  nor  has  even  the 
glimmering  light  of  the  moon  with  respect  to  spiritual  con- 
cerns'' —  Let  such  then  beg  of  God  to  open  the  eyes  of  their 
understanding;  and  let  them  seek  those  convictions  of  sin, 
whereby  they  shall  be  disposed  to  admit,  and  to  love,  the 
truth—] 

2.  They  who  feel  a  wounded  spirit,  should  labour  to 
improve  their  convictions  to  the  uttermost 

[Too  many  endeavour  to  silence  the  accusations  of  con- 
science, and  to  drown  its  voice  in  business  or  pleasure — But  if 
we  knew  how  ready  God  is  to  heal  the  broken  spirit,  and  what 
unspeakable  benefits  would  ultimately  flow  from  our  convic- 
tions, surely  we  should  cherish  them  with  care,  and  improve 
them  with  diligence — Let  us  then  not  "  heal  our  wounds 
slightly,"  but  goto  the  blood  of  Jesus'' — Then,  though  weep- 
ing may  endure  for  a  night,  joy  shall  come  to  us  in  the  morn- 
ing," even  that  "  joy  which  is  unspeakable  and  full  of  glory."] 

°  Isai.  1\'.  ig,  20.     Rev.  xxi.  23.  and  xxii.  5. 

P  2  Cor.  iv.  4.  and  1  Cor.  li.  14.  ^  Hos.  vi.   1. 


Dill.       GOD    WILL    CONSTRAIN    HIS    PEOPLE    TO    RETURN 

TO    HIM. 

Hos.  ii.  6,  7.  Behold,  I  zcill  hedge  up  thif  way  Kith  thorns, 
and  niuke  a  zeal/,  that  she  shall  notjind  her  paths,  rlna  she 
shall  follow  after  her  lovers,  but  she  shall  not  overtake 
them;  and  she  shall  seek  them,  but  shall  not  Jind  them:  then 
shall  she  say,  I  u  it  I  iro  and  return  to  mj/ first  husband ;  J  or 
then  zc'as  it  better  zc'ith  me  than  nozv. 

THE  generality  of    mankind   are    very  incompetent 
judges  of  the  dispensations  of  Providence.     Indeed,  lor 

H  3  the 


102  GOD    WILL    CONSTRAIN  (503.) 

the  most  part,  they  quite  mistake  their  nature  and  ten- 
dency ;  and  draw  conclusions  from  them  which  the  Scrip- 
ture will  by  no  means  justify.  They  suppose  that  pros- 
perity is  a  token  of  divine  love  and  approbation  ;  and 
that  affliction,  on  the  contrary,  is  a  mark  of  God's  dis- 
pleasure. But  an  inspired  writer  assures  us,  that  "  we 
cannot  know  good  or  evil  by  all  that  is  before  us."  Con- 
sidering, ho\\ever,  that  we  are  prone  to  forget  God  in 
our  abundance,  and  that  the  rod  of  correction  is  the 
means  whereby  thousands  are  turned  to  God,  we  have 
reason  rather  to  esteem  affliction,  at  least  as  the  more 
needful,  if  not  the  richer,  blessing  of  the  two.  Certain 
it  is  that  there  are  multitudes  now  in  heaven,  who  owed 
their  first  serious  impressions  to  some  heavy  chastisement ; 
and  who  must  for  ever  say  with  tiie  Psalmist,  "  It  is  good 
for  me  that  I  have  been  afflicted."  Nor  can  we  doubt 
but  that  the  good  of  mankind  is  one  principal  end  for 
which  God  puts  the  cup  of  sorrow  into  their  hands. 

A  remarkable  proof  of  this  we  have  in  the  passage  be- 
fore us.  The  Jews  were  continually  provoking  God  to 
jealousy,  by  depending  on  alliances  with  heathens,  and 
worshipping  their  idols.  God,  ever  slow  to  anger  and 
delighting  in  mercy,  used  all  possible  methods  to  reclaim 
them.  He  had  tried  what  kindness  would  effect,  and 
had  found  no  success.  He  now  determined  to  take  the 
rod ;  and  sent  them  word  by  the  prophet,  that  he  would 
punish  them  for  their  offences ;  but  that  the  end  of  their 
punishment  should  be  to  reduce  them  to  a  happier  and 
better  state  :  "  Therefore,"  savs  he,  (because  you  are  so 
bent  to  follow  your  own  evil  ways)  "  Hbehold,  I  will 
hedge  up,"  &c. 

In  these  words  we  see 

I.  What  means  God  uses  to  reclaim  his  people 

Though  God  could  effect  his  purposes  instantly,  by  a 
mere  act  of  his  will,  yet  he  is  pleased  in  general  to  ac- 
complish them  by  means  suii^  to  the  end.  In  reclaim- 
ing his  people 

1 .  He  obstructs  their  ways 

[In  their  unregencrate  state  they  run  on,  like  others,  in 
the  ways  of  sin.  J3ut  when  his  time  is  come,  he  obstructs 
them  either  bi/  temporal  calamities  or  bi/  spiritual  convictions. 

In 


(503.)  HIS    PEOPLE    TO    RETURIC    TO    HIM.  1 O3 

In  the  common  course  of  events  he  deprives  them  of  health, 
fortune,  friends;  or  perhaps  by  their  own  imprudence  brings 
disorders  or  distress  upon  them. 

These  trials,  however,  of  themselves  have  only  a  momen- 
tary effect;  and  therefore  he  accompanies  them  with  the 
secret  energy  of  his  Spirit,  convincing  them  of  their  guilt 
and  danger,  and  making  them  tremble  through  fear  of  his 
eternal  judgments.  He  "  meets  them  as  an  armed  man,"  so 
that  they  dare  no  longer  to  "  run  on  the  thick  bosses  of  his 


buckler 


Tlius'  he  "  hedges  up  their  way  with  thorns,"  and  makes 
their  progress  in  sin  very  difficult  and  uncomfortable.] 

2.  He  disappoints  their  endeavours 
[God  saw  the  Jews  bent  on  forming  alliances  with  Egypt 
and  Assyria  notwithstanding  all  his  warnings  to  renounce 
them.  He  therefore  sent  them  into  captivity  in  Babylon, 
where  they  could  have  no  communications  with  Egypt  or 
Assyria  ;  and  thus  "  built  up  a  wall,  that  they  could  not  find 
their  former  lovers." 

Thus  ue  have  our  idols  which  we  are  prone  to  tollow,  not- 
withstanding all  the  troubles  or  convictions  that  are  senrt  to 
wean  us  from  them.  Perhaps  the  world  is  the  object  of  our 
affections ;  and  we  weary  ourselves  in  the  pursuit  of  its  honours 
or  emoluments.  God  therefore  secretly  blasts  our  endeavours, 
as  he  did  those  of  his  people  of  old"*;  and  thus  shuts  us  up 
as  it  were,  unto  himself,  that  we  may  seek  him  as  our  portion 
Perhaps  our  great  idol  is  self -righteousness :  we  desire  to 
*'  establish  a  righteousness  of  our  own,"  instead  of  relying 
simply  on  the  righteousness  of  Christ.  God  therefore  leaves 
us  to  our  own  feeble  efforts,  that,  by  our  repeated  violations 
of  our  own  vows  and  covenants,  we  may  be  constrained  to 
look  from  ourselves  unto  the  Lord  Jesus  Christ.  Thus,  it  we 
persist  in  breaking  tlirough  '' the  hedge,"  he  will  interpose 
"  a  zcallf  that  "  when  we  follow  after  our  lovers,  we  may  not 
overtake' them,  and  when  we  seek  them,  we  may  not  be  able 
to  find  them."  If  smaller  difficulties  will  not  answer  his  end, 
he  will  send  greater,  till  he  has  accomplished  his  whole  wdl 
concerning  us.] 

These  interpositions,  however,  operate  in  a  rational 
way ;  as  will  be  seen  by  considering 

11.  The  effects  he  produces  on  their  minds 

Where  calamities  are  sent  without  grace  to   sanctify 
them,  they  only  harden  those  whom  they  ought  to  reclami. 


Haggai  i.  6;  9. 
114 


104  GOD    WILL    CCWSTllAIX  (.503.) 

But  when  the  grace  of  God  co-opemtes  with  his  pro\i- 
dence,  it  works  in  his  people 

1 .  A  sense  of  the'iv  guilt  in  having  departed  from  him 

[They  could  once  sin  without  any  fear  or  remorse  :  at 
most,  they  only  viewed  sin  as  an  opposition  to  God's  will :  but, 
when  the'Spirit  of  God  has  opened  their  eyes,  they  see  it  as 
an  act  of  spiritual  adultery  ;  and  they  begin  to  feel  as  a  woman 
would,  who,  after  having  departed  from  a  kind  and  loving 
"  husband,"  was  just  returning  to  a  sense  of  her  duty.  How 
would  she  blush  at  the  remembrance  of  her  conduct  !  how 
would  slic  be  ready  to  doubt  whether  her  husband  would  ever 
receive  her  aszain,  and  whether  it  were  possible  for  her  ever 
ao-ain  to  be  the  object  of  his  affections  !  Thus  a  soul  rendered 
truly  sensible  of  its  obligations  to  God  as  the  "  husband"  of 
his  people,  feels  a  proportionate  degree  of  shame  in  having 
departed  from  him,  of  shame  mixed  with  self-loathing  and 
self-abhorrence ''.] 

2.  A  consciousness  of  their  yo//j/  in  having  departed 

from  him 

[It  once  appeared  folly  to  serve  God  :  but  now  this  sen- 
timent is  reversed.  Even 'in  the  days  of  their  unregeneracy 
they  had  a  secret  thought,  that  the  godly,  whom  they  de- 
spised, were  happier  than  themselves.  But,  when  divinely 
instructed,  they  see  that  they  have  been  "  feeding  upon  ashes, 
and  that  a  deceived  heart  has  turned  them  aside  ^"  If  ever 
thev  have  "  tasted  that  the  Lord  is  gracious,"  they  cannot  fail 
of  looking  back  with  grief  on  the  blessedness  they  have  lost**. 
They  confess  that  "  once  it  was  better  with  them  than  now  ;"^ 
that,  in  departing  from  God,  they  "  forsook  the  fountain  of 
livino-  waters  ;"  and  that,  in  seeking  hnppiness  in  the  creature, 
they  "  hewed  out  to  themselves  broken  cisterns  that  could 
hold  no  water  ^"]  • 

3.  A  determination  to  return  to  him 

[They  no  longer  say, "  We  will  follow  after  other  lovers  '^;' 
but  **  We  will  return  to  our  first  husband."  They  view  God 
as  their  rightful  Lord  to  whom  they  arc  bound  by  every  tie ; 
imd,  with  indignation  against  tliemselves  for  tiieir  past  con- 
duct they  say  "  Other  lords  besides  thee  have  had  dominion 
over' us;*  but  by   dice  only  \\jii' we   make  mention  of  thy 

The  whole  of  this  effect  is  strongly  exemplified  in  the 

iiial  son 

[The 


prod 


*>  Jcr.  lii.  -25.  '  Isai.  xliv.  20.  '  Oal.  iv.  15. 

*  Jer.  ii.  J  3.'  '  Ver.  5.  '  ^sai.  xxvi.  13. 


(505.)     HIS  PEOPLE  TO  RETURN  TO  Hni.       1  05 

[The  prodigal  departed  from  his  father,  and  spent  his 
substaiiee  in  riotous  hving.  God,  intending  to  rcelaitn  him, 
sent  a  famine  into  the  country  where  he  had  taken  up  his 
residence.  (However  casual  this  might  appear,  it  was  ordained 
of  God  for  his  good.)  He  would  not  regard  this  "  hedge," 
or  return  to  iiis  father  while  he  could  get  any  other  support. 
He  therefore  hired  himself  to  a  citizen  of  that  place  to  feed 
his  swine;  and  when  almost  famished,  preferred  the  husks 
wiiich  the  swine  eat  of,  to  the  bread  he  might  obtain  by 
returning  home.  God  seeing  this  obstinate  reluctance  in  him, 
so  ordered  it,  that,  notwithstanding  he  had  spent  all  his  for- 
tune there,  no  man  should  have  pity  enough  to  relieve  his 
wants.  At  last,  constrained  by  necessity,  and  stopped  as  by 
."  a  wall,"  the  prodigal  is  at  last  induced  to  return  to  his  father's 
house,  where  he  finds  a  reception  beyond  all  expectation  kind 
and  gracious.  Thus  misfortune  upon  misfortune,  or  convic- 
tion upon  conviction,  are  sent  to  us,  till,  distressed  on  every 
side,  and  disappointed  in  every  attempt  to  extricate  ourselves, 
we  arc  "  made  willing  "  to  return  to  God.] 

We  may  learn  froni  this  subject 

1 .  The  depravity  of  man 

[We  never  seek  God  till  we  are  constrained  by  his  provi- 
dence and  grace  to  do  so  :  and,  to  the  latest  hour  of  our  lives, 
we  need  hedges  and  walls  to  keep  us  in  the  way  of  duty.  What 
an  astonishing  proof  is  this  of  our  utter  alienation  from  God, 
yea,  of  our  enmity  against  him !  Let  us  blush  and  be  con- 
founded before  him.] 

2.  The  end  of  trials 

[They  "spring  not  from  the  dust,"  but  are  sent  for  our 
good.  They  are  like  the  angel  that  met  Balaam  ^ :  ami  our 
obstinacy  in  breakitig  through  these  obstructions  would  have 
repeatedly  subjected  us  to  the  sword  of  vengeance,  if  our  God 
had  not  still  exercised  mercy  and  forbearance.  Let  us  then 
"  hear  the  rod,  and  him  that  hath  appointed  it '."] 

3.  The  happiness  of  a  religious  life 

[No  one  ever  gave  himself  up  truly  to  God  without  find- 
ing that  "  his  ways  were  ways  of  pleasantness  and  pejice." 
No  one  ever  declined  from  him,  that  did  not  sutler  loss  in 
respect  oi'presefU  happiness,  as  well  as  of  his  future  reward.  Let 
all  professors  then  "  be  sober  and  watch  unto  prayer;"  that 
instead  of  saying,  "  It  was  once  better  with  me  than  no\:,"  they 
may  "  make  their  profiting  to  appear  unto  all,"  and  be  enabled 
to  say  on  every  succeeding  day,  "  It  never  was  so  well  w  itli 
jne  as  at  this  present  time."] 

^  Numb.  xxii.  22 — 53.  >  Mic  vi.  9. 


[     'o6    ] 


DIV.       SALVATION    IS    OF    GOD,    FROM    FIKST    TO  LAST. 

Jer,  xxxii.  39 — 41.  /  ri  ill  give  them  one  heart,  and  one  way, 
that  they  may  fear  me  for  ever,  for  the  good  of  them,  and 
of  their  children  after  them.  And  I  zcill  make  an  ever- 
lasting covenant  with  them,  that  I  roill  not  turn  away  from 
them  to  do  them  good ;  hut  I  will  put  my  fear  in  their 
hearts,  that  they  shall  not  depart  from  me.  Yea,  I  will 
rejoice  over  them  to  do  them  good,  and  I  zcill  plant  them 
ill  this  land  assuredly,  with  my  whole  heart,  and  with  my 
whole  soul. 

THERE  is  not  any  thing  more  common  than  for 
persons,  who  ti'eated  with  contempt  God's  threatened 
judgments,  to  sink  under  them  in  the  most  abject  manner, 
as  soon  as  they  begin  to  feel  them — The  Jews  would  not 
be  persuaded  for  a  long  season  that  God  would  ever  deliver 
them  into  the  hand  of  the  Chaldeans :  but  when  they 
found  that  his  word  was  ready  to  take  effect,  they  were 
overwhelmed  with  grief  and  despondency — To  preserve 
them  from  running  to  this  extreme,  and  to  shew  them 
that  the  divine  judgments  would  be  tempered  with  mercy, 
the  prophet  was  inspired  to  foretel  their  future  restoration  to 
that  very  land  from  whence  they  were  about  to  be  carried 
captive — But  it  is  evident  that  this  prophecy  has  respect 
to  a  far  greater  deliverance,  even  to  the  redemption  of 
the  world  from  sin  and  Satan,  and  the  restoration  of 
sinners  to  their  forfeited  inheritance — A  near  prospect 
of  the  punishment  which  their  sins  have  merited,  often 
brings  them,  with  a  very  quick  transition,  from  presump- 
tion to  despair  :  but,  for  their  encoufagement,  God 
teaches  them  to  look  to  him  as  an  all-sufficient  helper, 
and  to  rely  on  him  for  the  carrying  on  of  the  good  work 
■wherever  he  has  begun  it — In  this  view  of  the  passage 
we  may  notice 
I.  The  means  of  our  conversion 

In  our  natural  state  we  aj:e  afar  oft'  from  God,  going 
astray  like  sheep  that  are  lost — In  order  to  recover  us 

God  puts  his  fear  into  our  hearts 

[While  unconverted,  we  "  have  no  fear  of  God  before 

our  eyes:"   we  all  walk   after  the  imagination  of  our  own 

hearts,  seeking  happiness  in  various  ways,  according  as  we 

are  led  by  our  different  inclinations  or  situations  in  hfe — But, 

in 


(504.)  SALVATION    IS    OF    GOD.  107 

in  conversion,  God  "gives  us  one  heart  and  one  way" — By 
these  words  we  do  not  so  much  understand,  an  unity  of 
affection  arid  pursuit,  in  opposition  to  the  mukiplicity  ofdesires 
with  which  every  carnal  mind  is  distracted  (though  doubtless 
that  ideals  included  in  them)  as,  that  oneness  ot"  sentiment  and 
action  that  pervades  ail,  who  are  the  subjects  of  divine  grace — 
As  on  the  day  of  Pentecost,  so,  in  every  age  and  place, 
Christians,  as  far  as  the}'  are  taught  of  God,  are  of  one  heart 
and  mind — The  prejudices  of  education  do  indeed  make  a 
diflTerence  between  them  with  respect  to  some  matters  of  less 
importance;  and  an  undue  stress  laid  upon  these  things  too 
often  prevents  that  close  union  and  communion  that  should 
subsist  between  all  the  members  of  Christ's  mystical  body : 
but,  with  respect  to  the  grand  point  of  fearing  God,  there  is 
no  difference  among  them  :  all,  without  exception,  have  "one 
heart  and  one  way,"  in  that  they  desire  above  all  things,  and 
earnestly  endeavour,  to  walk  in  the  fear  of  God  all  the  day 

long -— ] 

This  is  to  the  unspeakable  benefit  of  ourselves,  and  of 
all  connected  with  us 

[Too  often  are  men  dissuaded  from  entertaining  this  fear, 
lest  it  should  prove  injurious  to  them  ;  but  none  ever  received 
it  into  their  hearts  without  looking  back  upon  all  their  former 
life  with  shame  and  sorrow  ;  yea,  they  have  ever  considered 
the  season  of  their  first  submission  to  it  as  the  most  blessed  aera 
of  their  lives ;  and,  instead  of  regretting  that  they  ever 
yielded  to  its  influence,  they  invariably  wish  to  have  their 
whole  souls  subjected  to  its  dominion — And  as  they  find  it  thus 
for  their  own  good,  inasmuch  as  it  enlivens  their  hopes,  and 
purifies  their  hearts,  so  is  it  for  the  good  of  their  children, 
yea,  and  of  all  connected  with  them.  It  makes  them  better 
in  every  station  and  relation  of  life,  whether  as  parents  or 
children,  masters  or  servants,  rulers  or  subjects  :  it  leads  them 
to  fill  up  their  various  duties  to  the  honour  of  God;  and  to 
communicate,  to  the  utmost  of  their  power,  the  same  blessed 
disposition  to  all  around  them — ] 

The  same  divine  agency,  that  first  converted  us,  proves 
afterwards 

II.  The  source  of  our  perseverance 

*'  It  is  not  in  man  to  direct  his  own  steps :"  our  progress 
in  the  way  of  duty  depends  on 

1.  The  engagements  of  God's  covenant 

[God  has   entered  into  covenant  with   his  church  and 

people,  and  undertaken  to  preserve  them  from  apostasy — Nor 

is  this  covenant  liable  to  be  broken,  like  that  which  he  made 

with  the  IsraeUtes  in   the   wildernses  * :   it   is   and  will    be 

"  everlasting,'* 

*  Jer,  xxxi,  31,  32. 


108  SALVATION    IS    OF    GOD,  (504.) 

"  everlasting,"  because  God  himself  engages  to  do  all  which  is 
requisite  for  our  support — "  He  zciil  Jiot  depart  from  us  to  do 
us^ood  ;"  he  may,  like  a  wise  parent,  sometimes  frown,  and 
sometimes  chastise ;  but,  while  he  acts  in  this  manner,  he  does 
it  for  our  good,  no  less  than  when  he  lifts  up  the  light  of  his 
countenance  upon  us — He  has  said  that,  "  if  we  break  his 
statutes,  and  keep  not  his  commandments,  he  will  visit  our 
transgression  with  the  rod,  and  our  iniquity  with  stripes; 
nevertheless  his  loving-kindness  will  he  not  utterly  take  from 
us,  nor  suffer  his  faithfulness  to  fail ;  his  covenant  will  he  not 
break,  nor  alter  the  thing  that  is  gone  out  of  his  lips'"' — 
"  lie  engages  further  that  we  shall  not  depart  from  him." 
Here,  doubtless,  is  the  greater  danger,  seeing  we  have  a  heart 
"  beat  to  backslide  from  him  ;"  and,  if  left  by  him  for  one 
moment,  we  should  relapse  into  all  our  former  sins — But  he 
knows  how  to  establish  the  wavering,  or  restore  the  fallen  ; 
and  thus  to  "  perfect  his  own  strength  in  our  weakness" — He 
may  leave  us  for  a  season,  as  he  did  Hezekiah,  that  we  may 
know  what  is  in  our  hearts:  but  he  assures  us,  that  our  "  steps 
shall  be  ordered  by  him,"  and  that  our  ''light  shall  shine  brighter 
and  brighter  unto  the  perfect  day  :"  he  will  so  "draw  us,  that 
we  shall  run  after  him  ;"  and  so  "  keep  us  from  falling,  that 
an  entrance  may  be  ministered  unto  us  abundantly  into  the 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ" — ] 

2.  The  exertions  of  his  power 
[God  speaks  of  himself  in  language  accommodated  to 
our  low  appreliensions  of  his  nature,  and  declares  that  he  will 
exert  all  his  power,  andfnd  all  his  delight,  in  doing  us  good — 
His  people,  after  their  dismission  from  Babylon,  laboured 
tinder  many  difficulties  in  rebuilding  their  city  and  teinple ; 
yet,  through  the  good  providence  of  God,  they  surmounted 
all — Thus  shall  we  meet  with  many  obstructions  before  we 
arrive  at  the  paradise  above  :  but  God  will  regard  us  as  trees  of 
righteousness,  and  ''  will  plant  us  in  that  land«assuredly  with 
his  whole  heart  and  with  his  whole  soul" — Who  then  shall 
defeat  his  efforts,  or  disappoint  his  aim  ?  "  If  God  be  for  us, 
who  can  be  against  us  r"  fn  vain  shall  earth  and  hell  be  con- 
federate against  us  ;  for  "  hath  he  said,  and  will  he  not  do  it? 
hath  he  spoken,  and  will  he  not  make  it  good  r" — He  will  never 
cease  to  work,  till  he  has  fulHlled  in  us  all  his  good  pleasure, 
and  "  pcrfecied  that  which  concerneth  us:"  "  he  will  keep  us 
by  his  own  power  through  faithNinto  salvation" — ] 

We  may  observe  from  hence 

1.  I  low  suitable  is  the  way  of  salvation ! 
[Foolish  and  ignorant  men  would  be  better  pleased  with 
a  gospel  that  left  them  to  earn,  either  wholly  or  in  part,  their 

OWQ 

*  Ps.  Ixxxix.  31^34. 


(504.)  FROM    FIRST    TO    LAST.  1  Op 

own  salvation— But  alas  !  how  ill  adapted  would  such  a  gospel 
be  to  us,  who  are  "  insufficient  of  ourselves  even  to  think 
a  good  thought!" — How  much  more  suitable  is  the  promise 
in  the  text,  wherein  God  undertakes  to  do  every  thing  in  us, 
and.  for  us  ! — Let  us  then  receive  thankfully  what  God  offers 
freely — Let  us  embrace  "a  covenant  tliat  is  ordered  in  all 
things  and  sure;"  and  rejoice  in  serving  God,  who  so  rejoices 
in  saving  us — ] 

2.  What  effectual  care  is  taken  that  we  sliould  not  turn 
the  grace  of  God  into  licentiousness  ! 

[There  are,  it  must  be  acknowledged,  some  who  abuse 
this  doctrine,  (for  what  is  there,  however  excellent,  which 
men  will  not  abuse?)  and  take  occasion  from  it  to  rest  in  a 
state  of  worldliness  and  sloth — But  the  very  promise  gives  us  a 
sufficient  antidote  against  the  poison  it  is  supposed  to  convey : 
it  tells  us  indeed,  that  God  will  keep  us  from  departing  from 
him;  but  it  tells  us  also,  that  he  will  do  this  by  ^'putting 
his  fear  into  our  hearts" — This  destroys  at  once  all  delusive 
hopes  ;  inasmuch  as  it  shews  us,  that,  if  we  be  not  living 
habitually  in  the  fear  of  God,  we  are  actually  departed  from 
him,  and  consequently  can  have  no  ground  whatever  to 
expect  salvation  at  his  bands — Let  the  carnal  and  slothful  pro- 
fessor of  religion  well  consider  this — His  abuse  of  this  promise 
cannot  invalidate  its  truth;  but  it  may  deceive  his  soul  to  his 
eternal  ruin — Be  it  ever  remembered,  that  the  verv  same  fear 
which  God  puts  into  our  hearts  in  our  first  conversion,  must 
continue  to  operate,  and  that  too  with  increasing  activity,  to 
the  end  of  our  lives;  and,  that  we  have  no  longer  any  reason 
to  think  our  past  experience  to  be  scriptural,  than  while  we 
cultivate  that  fear,  and  endeavour  to  "  walk  in  it  all  the  day 
long" — We  do  not  mean  that  every  occasional  backslidino- 
should  subvert  our  hopes;  but,  if  ever  the  fear  of  God  cease 
to  be  the  leading  principle  in  our  hearts,  or  to  stimulate  us 
to  further  attainments  in  holiness,  we  may  be  sure  that  we 
have  deceived  our  own  souls,  and  that  our  religion  is  vain — 
May  God  keep  us  all  from  such  a  fatal  delusion  for  his 
mercy's  sake  ! — ] 


DV.      THE   NATURE,   AUTHOR,    AND    FINISHER  OF  A   WORK 
OF    GRACE. 

Philipp.  i.  6.  Being  confident  of  this  very  thing,  that  hezohich 
hath  begun  a  good  work  in  you,  u ill  perform  it  until  the 
day  of  Jesus  Christ. 

THERE  is  a  just  mixture  of  hope  and  fear,  whk:h 

every  Christian  should  cherish  in  contemplating  his  own 

<i  experience, 


110         THE  NATURE,  AUTHOR,  AND  FINISHER      (505.) 

experience,  and  the  state  of  the  church  of  Christ.  On 
the  one  hand  theic  certainly  is  ground  for  fear,  whether 
\\c  judge  from  analogy,  or  from  what  we  behold  with 
our  eyes.  What  multitudes  of  blossoms  are  annually  cut 
off  by  frost !  of  those  that  set,  how  many  are  blighted  by 
an  eastern  wind  !  of  those  that  grow,  how  many  are  blown 
off  by  storms  and  tempests!  and  of  those  that  hang  upon 
the  tree,  how  many,  when  gathered,  prove  rotten  at  the 
core !  Thus  it  is  seen  in  the  religious  world  ;  many  make 
a  fair  show  for  a  little  while,  and  then  fall  off  from  their 
profession  :  others  are  blighted,  and  come  to  nought  : 
others  look  well  for  a  season,  but  are  beaten  down  by 
storms  of  persecution  and  temptation :  and  of  those  who 
maintain  their  profession  to  the  end,  how  many  will  at 
last  be  found  unsound  at  heart !  But,  if  this  cast  a  damp 
upon  our  joys,  and  teach  us  to  moderate  our  expecta- 
tions, it  need  not,  it  ought  not,  to  rob  us  of  all  our  con- 
fidence :  for  though  sound  fruit  may  be  blown  off  from  a 
tree,  no  sound  Christian  shall  ever  be  separated  from  the 
Lord  Jesus.  Of  this  the  Apostle  was  fully  persuaded : 
and,  under  this  conviction,  he  thanked  God  for  the  con- 
verts at  Philippi,  whose  sincerity  he  had  no  reason  to 
doubt,  and  of  whose  perseverance  in  the  divine  life  he 
therefore  entertained  the  most  sanguine  hopes. 

To  make  a  just  improvement  of  his  declaration  before 
us,  we  shall  shew 

I.  When  a  good  work  may  be  said  to  be  begun  in  us 

It  is  not  an  easy  matter  to  draw  the  line  between  those 
high  attainments  of  religion  of  which  we  may  fall  short, 
and  yet  be  confident  that  a  good  work  is  kegun ;  and 
those  low  attainments,  which  w  ill  warrant  us  to  hope  well, 
at  the  same  time  that  they  are  by  no  means  a  sufficient 
ground  of  confidence.  But,  taking  St.  Paul  for  our 
guide,  we  trust,  that  we  shall  so  discriminate,  as  neither 
to  make  sad  the  heart  of  the  righteous,  nor  to  countenance 
the  delusions  of  the  wicked.  Those  evidences,  from  whenc-c 
he  "  knew  the  election"  (^and,  oTxonsequence,  the  perse- 
verance also)  of  the  saints  at  Thessalonica,  will  serve  as  a 
sure  criterion  whereby  to  judge  of  our  own  state'.  We 
may  be  assured  then  that  a  good  work  is  begun  in  us,  when 

faith, 

*  1  Thess,  i.  3 — 5. 


(505.)  OF    A    WORK    OF    GRACE.  Ill 

faith,  hope,  and  love,  shew  themselves  to  have  been  formed 
in  our  hearts;  that  is, 

1 .  When  our  faith  is  operative 

[That  faith,  which  is  without  works,  is  dead  ;  and  is  of  no 
more  value  than  the  faith  of  devils  '' :  but  the  faith  which  sti- 
mulates us  to  resist  and  mortify  all  sin,  and  to  be  conscientious 
in  the  practice  of  all  duties,  is,  beyond  a  doubt,  the  gift  of 
God,  the  workmanship  of  an  almighty  agents] 

2.  When  our  love  is  laborious 

[Our  "  love  is  not  to  be  in  word  or  in  tongue,  but  in  deed 
and  in  truth:"  nor  must  it  have  respect  to  men's  bodies  merely, 
but  to  their  souls  ;  leading  us  to  consult  their  spiritual  welfare 
to  the  utmost  of  our  power,  at  the  same  time  that  we  gladly 
deny  ourselves  to  relieve  their  spiritual  wants.  The  voice  of 
inspiration  assures  us,  that  he,  who  exercises  such  love,  is  born 
of  God ''.] 

3.  When  our  hope  is  patient 

[The  Christian's  hope  will  have  much  to  try  it ;  but  it  is 
to  be  the  anchor  of  his  soul,  that  shall  keep  him  stedfast '  in 
this  tempestuous  world.  He  will  often  experience  "  fightings 
without,  and  fears  within  :"  but  beyond  and  "against  hope, 
he  must  believe  in  hope  S"  saying,  "  I  know  in  whom  I  have 
believed,  and  that  lie  is  able  to  keep  that  which  I  have  com- 
mitted to  him  against  that  day  s."  And  every  one  who  has 
such  a  lively  hope,  may  be  sure  that  he  has  been  begotten  to 
it  by  God  himself''.] 

Where  such  a  good  work  is  found,  we  are  informed 
II.  That  the  author  of  it  will  finish  it 

If  man  had  been  the  author  of  such  a  work,  the  Apostle 
would  never  have  been  so  confident  that  he  would  finish 
it ;  since  no  dependence  can  be  placed  on  the  stability 
of' man's  virtue.  But  "he  who  hath  wrought  his  people 
for  this  self-same  thing,  is  God' :"  and  by  him  we  are 
assured 

1.  That  nothing  shall  be  suffered  to  destroy  this  work 
[If  man  were  left  to  himself,  temptation  would  overcome, 
and  sin  enslave,  and  Satan  devour  him.     But  nothing  shall 
destroy  him :  not  temptation  ^^  nor  unbelief ',  nor  Satan "",  nor 


sni 


«>  Jam.  ii.  19,  20.  "  Phil,  i-  29.    Eph.  i.  19.       ^  1  John  iv.?. 

<  Heb.  VI.  19.  ^  Rom.  iv.  18.                           «  2  Tim.  1.  12. 

^  1  Pet,  i.  3.  ^  Ver.  3,  5.  and  2  Cor.  v.  5.  and  John  i.  13. 

^  I  Cor.  X.  13.  '2  Tim.  ii.  13.     This  refers  both  to  the  pro- 

®  Rom.xvi.20.  mise  and  the  threatening  that  precede  it. 


112         THE  NATURE,   AUTHOR,   AND   FINISHER      (505.) 

sin  itself".  His  sins  shall  be  punished  till  they  are  thoroughly 
repented  of  ;  and  being  subdued  by  grace,  they  shall  be  cast 
into  the  depths  of  the  sea  p.  Doubtless,  if  sin  were  habitually 
indulged,  it  would  destroy  the  soul:  but  God  engages,  that  it 
shall  not  have  dominion  over  his  people  '^.J 

2.  That  God  himself  will  carry  it  on,  and  perfect  it 
[The  path  of  the  just  is  compared  to  the  morning  light 
on  this  account,  that  it  continually  proceeds  towards  its 
meridian  height '.  i\nd  God  assures  us  in  the  strongest  manner, 
that  none  shall  pluck  them  out  of  his  hands  %  that  they  shall 
hold  on  their  way,  waxing  stronger  and  stronger  ' ;  and  that 
though  they  be  drooping  as  a  bruised  reed,  or  even  offensive 
as  smoking  flax,  he  will  not  abandon  them,  but  bring  forth 
judgment  unto  victory  ".  From  a  conviction  of  these  truths, 
the  apostle  gloried  as  an  invincible  champion  ;  and  declared 
his  firm  persuasion,  that  no  enemy  whatever  should  finally 
prevail  against  him".] 

Nor  are  these  any  points  of  doubtful  disputation  :  for 
we  learn  from  the  Apostle 

III.  That  we  may  be  confident  of  this  very  thing 

If  we  consulted  only  the  foregoing  promises,  we  should 
have  abundant  reason  for  confidence,  liut  we  may  find 
vet  further  ground  of  confidence 

J ,  In  the  nature  of  God 
[God  is  wise,  faithful,  and  uncliangeable :  but  (with 
reverence  be  it  spoken)  he  would  seem  lo  act  inconsistently 
with  these  perfections,  if  he  should  cast  f)ff  his  people  after  he 
had  begun  the  good  work  within  them.  Our  Lord  tells  us  what 
judgment  would  be  formed  respecting  a  builder,  who,  having 
at  great  expense  begun  to  erect  a  house,  should  Jeave  it 
unfinished  ^.  Shall  we  then  suppose  that  God,  who  has  pur- 
chased our  souls  with  the  blood  of  his  dear  Soft,  and  has  laid 
in  our  hearts  the  foundation  of  his  spiritual  temple,  will  at 
last  leave  that  for  the  habitation  of  devils,  which  he  has  been 
so  long  forming  for  an  habitation  for  himself?  Besides,  shall 
we  say  that  God  has  given  us  so  many  promises  in  vain?  or 
that,  after  having  led  us  to  rely  upon  them,  he  will  forget  to 
accomplish  them  ?  Moreover,  has  he  chosen  us  to  know  his 
name,  and  taste  his  grace,  and  inherit  his  glory,  and  will  he 
forsake  the  objects  of  his  chou^?     He   did  not  choose  us 

because 

"  Ps.  xxxvii,  23,  24.    •*  Ps.   Ixxxix.    30 — 35.    e.    g.    David  was 
awakened  to  repentance  by  Nathan,  and  Peter  by  Christ. 
P   Mic.  vii.  18,  ig.  and  Jer.  xxxi.  33,  34.         *<  Rom.  vi.  14. 
^  Prov.  iv.  18.  '  John  x.  28,  29.  '  Job  xvii.  9. 

^  Matt,  xii,  20.  *  Horn.  viii.  33 — 39.      '  Luke  xiv.  28,  29. 


(505.)  OF    A    WORK    OF    GKACE.  II3 

because  wc  were  holy,  or  because  he  foresaw  we  should  be 
holy;  but  that  we  niigh  tbe  holy".  Can  we  thinktheu  that  he 
will  give  us  up  to  sin,  instead  of  saving  us  in  a  way  of  holiness  ? 
Had  he  indeed  been  incapable  of  foreseeing  what  we  should 
be  and  do,  he  might  change  his  purpose  on  account  of  our 
having  disappointed  his  expectations  :  but  he  "  knows  all 
things  from  the  beginning*;"  and,  because  he  is  "  a  God 
that  changeth  not**,"  "  whom  he  hath  loved  he  will  love  to 
theend=."i 

2.  In  the  nature  of  the  covenant 
[The  covenant  made  with  us  in  Christ  was  the  very 
reverse  of  that  which  was  made  with  Israel  in  the  wilderness. 
In  that,  the  promises  were  all  suspended  on  the  faithfulness  of 
the  people:  but  in  the  Christian  covenant  God  gives  all,  and 
we  receive  all**.] 

We  may  yet  further  improve  this  subject  in  a  way  of 

1.  Conviction 

[A  work  of  grace  consists  not  in  any  outward  change,  but 
in  an  inward  renovation  of  all  our  dispositions,  views,  and 
principles;  it  is  a  work  ''  begun  in  us."  ISor  is  it  a  change 
effected  by  education  merely,  or  by  any  human  efforts ;  for  it 
is  a  work  begun  by  God  himself.  Nor  is  it  a  mere  temporary 
change,  but  progressive  and  permanent;  for  it  is  "  carried  on 
by  him  who  began  it."  And  can  we  say,  as  in  the  presence 
of  God,  that  an  inward,  supernatural,  and  progressive  change 
is  wrought  in  us?  Let  us  examine  ourselves  with  respect  to 
the  graces  of  faith,  hope,  and  love;  and  let  the  voice  of 
conscience  be  to  us  as  the  voice  of  God.] 

2.  Direction 

[As  every  other  doctrine  of  scripture,  so  this  in  particular, 
is  liable  to  abuse,  if  we  do  not  receive  it  for  tlie  ends,  and  in 
the  manner,  that  God  has  designed.  We  may  ei4:her  think 
ourselves  subjects  of  a  work  of  grace  when  we  have  nothino- 
but  the  feigned  humiliation  of  Ahab,  the  partial  reformation 
of  Herod,  and  the  hypocritical  attachment  of  Judas;  or  we 
may  be  tempted  to  think  that  this  doctrine  supersedes  the 
necessity  of  our  own  exertions,  when  it  ought  rather  to  operate 
as  a  stimulus  to  our  endeavours.  To  prevent  these,  or  any 
other  abuses  of  the  doctrine,  let  it  be  remembered,  that  the 
doctrine  of  perseverance  is  to  be  proved  by  persevering:  and 
that  it  would  be  as  absurd  for  a  man  living  in  the  grossest  sins, 
to  take  comfort  from  the  promise  that  sin  should  not  have 

dominion 

»  £ph.  i.  4.  »  Acts  XV.  18.  "  aial.  iii.  6.     Jam.  i.  17. 

•  Johnxiii.  1.         **  Ezek.  xx.wi.  25 — 28. 

Vol.  V.  I 


114     THE  NATURE,  &C.  OF  A  WORK  OF  GRACE.    (505) 

dominion  over  God's  people,  as  for  a  man  to  console  himself 
with  the  doctrine  of  perseverance;  while  he  is  in  a  state  of 
departure  from  God,] 

3.  Comfort 

[When  the  heavens  and  the  earth  were  made,  God  pro- 
nounced them  "  very  good."  But  the  renewinj^  of  men's 
souls  after  tlie  divine  image  is  a  far  more  glorious  work  than 
the  creation  of  the  universe.  It  is  emphatically  called  by 
God  himself  "  a  good  work  :"  and  it  will  evidently  appear  to 
be  so,  whether  we  consider  its  author,  its  nature,  or  its  end. 
How 'thankful  then  sliould  we  be,  if  we  experience  the  begin- 
nings of  it  in  onr  souls!  And  what  a  satisfaction  should  it  be, 
to  reflect,  that  God  has  pledged  himself  to  carry  on,  and  per- 
fect it  till  the  day  ot  Christ!  Let  us  then  leave  it  to  God  to 
carry  it  on  in  his  own  way :  let  it  be  our  care  to  add  to  our 
faith,  virtue;  and  to  our  virtue,  every  Christian  grace:  so  shall 
we  "  hold  last  the  rejoicing  of  our  hope,"  and  have  au  abund- 
ant entrance  into  the  realms  of  glory '.] 

«  2  Pet.  i.  5,  6,7,  10,  11. 


DVI.    THE  church's  prosperity. 

Isai.  l.\'.  10,  20.  The  sun  sJiall  he  no  more  thy  light,  by  day\ 
neither  for  brightness  shall  the  moon  give  light  unto  thee: 
hut  the  Lord  i>hail  he  unto  thee  an  everlasting  light,  and  thy 
God  thy  glory.  Thy  sun  shall  no  more  go  dozen;  neither 
shall  thy  moon  xcithdraxc  itself:  for  the  Lord  shall  he  thine 
eve)  lasting  light,  and  the  days  of  thy  mourning  shall  he 
ended. 

AS  there  are  many  passages  in  the  prophets  which 
admit  of  a  mystical,  as  well  as  literal,  meaning,  so  there  are 
nianv  which  must  be  interpreted  altogether  in  a  mystical 
sense — 'Ihere  was  nothing  in  the  state  of  the  Jews  after 
their  return  from  Habylon  that  could  in  any  wise  be  called 
an  accomplishment  ot  the  chapter  belore  us — The  whole 
passage  can  relate  to  nothing  but  the  future  prosperity  of 
the  Christian  chuich — There  is  a  lime  coming  when  the 
church  shall  exchange  its  despised,  impoverished,  perse- 
cuted state  for  a  state  of  felicity  and  honour;  wiiui  its 
spiritual  blessings  in  particular  shall  be  both  permanent 
.V.  and 


(o06.)  THE  church's  prosperity.  115 

and  abunflant,  as  an  earnest  of  that  infinite  and  ever- 
lastinsT  happiness  which  its  members  shall  enjoy  in  a  better 
•world — 

The  text  may  be  understood  as  referring 

I.   To  the  millennial  period 

The  terms  iiere  used  import,  that  the  prosperity  of  the 
church  shall  one  day  be 

1.  Exalted  in  its  degree 

[The  shining  of  the  sun  and  moon  may  well  be  under- 
stood as  expressmg  the  greatest  temporal  happiness — But  we 
arc  not  to  suppose  that  there  will  be  a  total  privation  of  tem- 
poral blessings  from  the  church:  (on  the  contrary,  there  is 
reason  to  expect  that  its  prosperity,  in  respect  of  outward 
things,  will  be  greatly  increased.)  The  positive  declarations 
must  here,  as  in  many  other  passages,  be  understood  in  a  com- 
parative sense*,  and  as  implying,  that  the  spiritual  state  of 
the  church  will  be  so  exalted  as  altogether  to  eclipse  the 
greatest  of  earthly  comforts  :  they  shall  be  lost,  as  it  were,  in 
the  enjoyment  which  the  saints  shall  have  of  God — This  is 
beautifully  represented  as  though  the  sun  and  moon  hid  their 
heads  through  shame'' ;  and  it  is  even  now  realized  in  the 
experience  of  those  who  enjoy  much  of  the  light  of  God's 
countenance — What  "  glorying  in  God"  there  will  be  in  that 
day  we  may  conceive,  if  we  only  suppose  every  member  of 
the  church  adopting  the  sentiments  and  language  of  "  the 
sweet  singer  of  Israel^" — ] 

2.  Lasting  in  its  duration 

[As  the  sinning  of  the  sun  and  moon  imports  prosperity, 
so  does  the  withdrawing  of  their  light  imply  tlie  heaviest  cala- 
mities— That  the  church  will  have  no  mixture  of  bitterness 
in  her  cup,  we  do  not  suppose  :  but,  as,  by  means  of  her  in- 
timate communion  with  God,  her  earthly  joys  will  be  no  joys, 
so,  by  the  same  means,  her  earthly  sorrows  will  be  no  sorrows: 
they  will  be  all  forgotten,  as  it  were,  in  the  abundance  of  her 
exalted  haj)piness — This  effect  has  often  arisen  from  fellow- 
ship with  God:  I'aul  and  Silas,  notwithstanding  their  backs 
were  torn  with  scourges,  and  their  feet  were  fastened  in  the 
stocks,  sang  praises  to  God  at  midnight'':  and  many,  far 
inferior  to  them  in  gifts,  have  also  been  enabled  to  *'  glory  in 
tribulation" — How  much  more  then  shall  this  be  the  case 
when  God  shall  take  to  him  his  great  power,  and  reign  on 
earth,  and    tlie  graces    of  all  his    people  be  proporiiunably 

increased ! 

*  IIos.  vi.  (5.  ''  I'?a!.  xxiv.  23. 

•=  Ps.  cxlv.  1—12.  ^  Acts  xvi.  23 — 25. 

I    3 


Il6  THE    church's    PROSPElilTY.  (506.) 

increased  ! — Surely  "  their  days  of  mourning  shall  be  ended  ;" 
or,  if  a  cloud  occasionally  intervene  for  a  moment,  their  sun 
shall  never  set,  their  moon  shall  never  be  withdrazcn  ;  yea,  the 
very  clouds  themselves  shall  only  occasion  the  light  to  burst 
forth  again  with  greater  splendor — ] 

The  text  however  will  not  receive  its  full  accomplish- 
ment till  we  come 

II.  To  the  eternal  state 

Then  the  figurative  expressions  in  the  text  will  fall  short 
of,  as  much  as  now  they  seem  to  exceed,  the  truth — The 
happiness  of  the  church  shall  then  be 

1.  In  God  only 

[There  will  be  no  room  for  carnal  enjoyments  in  heaven  : 
there  "  they  neither  marry  nor  are  given  in  mariage ;  but  arc 
as  the  angels  of  God" — While  we  are  on  earth,  God  com- 
municates much  happiness  to  us  by  means  of  his  creatures: 
but  in  heaven  we. shall  no  more  drink  water  from  such  pol- 
luted cisterns,  but  go  to  the  fountain-head  itself^ — There  we 
shall  '^  see  him  face  to  face,"  and  behold  all  the  brightness  of 
his  glory — There  all  the  mysteries  of  his  love  will  be  opened 
to  us,  and  its  incomprehensible  heights  and  depths  be  made 
plain  to  our  shallow  capacities — O  what  shouts  of  praise 
shall  we  then  utter!  What  glorying  in  God  shall  we  then 
express  ^ ! ] 

2.  In  God  continually 

[Here  the  very  necessities  of  our  nature  required  an 
intermission  of  our  joy :  the  body  itself  needed  to  be  recruited 
with  intervals  of  rest :  but  tliere  we  shall  "  not  rest  day  nor 
night"— Our  days  of  mourning  will  be  so  entirely  ended,  that 
we  shall  never  have  our  light  obscured  for  one  single  moment — 
There  will  be  nothing  from  without  to  trouble  and  perplex 
us-  nothing  from  within  to  furnish  matter  of  distress' — We 
shall  bask  in  the  unclouded  beams  of  the  Sun  of  Righteous- 
ness, and  enjoy  one  eternal  day — Then  not  only  our  carnal, 
but  even  our  spiritual,  joys  that  we  tasted  below,  will  appear 
as  nothing:  glorious  as  the  present  state  of  believers  is,  it 
has  no  glory  by  reason  of  that  which  excelleth ' :  here  our 
best  frames  have  an  alloy  of  sorrow,  and  are  of  short  con- 
tinuance: but  there  our  happi^iess  will  be  without  mixture, 
intermission,  or  end — ] 

This 

'  Isai.  XXX.  aG. 

'  Rev.  x.\i.  23.  and  xxii.  5.     "  'i'hey  havu  10  need  of  the  sun,"  &c. 

s  Rev.  V.  1'2,  13. 

^  Compare  Isai.  xlix.  jo.  ^vith  Rev.  vii.  15 — 17.  undxxi.  4. 

*  i  Cor.  iii.  10. 


(.506.)  THE  church's  prosperity.  117 

This  subject  cannot  fail  of  suggesting  such  reflec- 
tions as  follow 

1.  How  evidently  is  religion  a  source  of  happiness! 
[It  is  intolerable  that  men  should  asperse  religion  as  a 
source  of  melancholy — U  hat  if  men's  sins,  or  mistakes,  or 
bodily  infirmities  make  them  melancholy,  is  this  to  be  imputed 
to  religion  ?  Is  reason  to  be  decried  because  all  persons  do 
not  exercise  it  as  theyought ;  or  the  sun  in  the  firmament  to 
be  abhorred,  because  all  do  not  make  a  just  improvement 
of  its  light? — [f  they  who  despise  religion  would  seek  to 
attain  it  in  their  hearts,  they  should  soon  find  that  all  creature- 
comforts  are,  in  comparison'of  it,  but  as  the  taper  before  the 
meridian  sun — As  for  the  benefits  arising  from  it  in  the  eternal 
world,  we  forbear  to  mention  them:  for  if  it  will  not  make 
men  happier,  even  in  this  present  state,  than  any  thing  else 
can  do,  we  will  be  content  that  it  shall  be  utterly  abandoned — 
But  we  have  no  fears  on  this  head:  and  the  very  people  that 
deride  it,  know,  that  they  envy  in  their  hearts  the  happiness 
of  the  saints — O  that  all  would  seek  their  happiness  in  God,  ia 
God  supremely,  and  in  God  only ! — ] 

2.  What  a  different  world  will  this  be  when  the  pro- 
mised period  shall  arrive ! 

[So  eminent  and  universal  will  the  piety  of  mankind  then 
be,  that  it  will  appear  as  if  all  the  holy  martyrs  were  risen 
from  the  dead,  and  brought  to  live  again  on  earth;  and  as 
though  Christ  himself  were  come  down  again  from  heaven  to 
reign  visibly  in  the  midst  of  them'' — Instead  of  such  a  gene- 
ral neglect  of  God  as  now  obtains,  a  supreme  regard  to  him 
will  uiiiversally  prevail,  and  an  holy  glorying  in  him  be  heard 
on  every  side — Surely  the  saints  will  then  enjoy  a  heaven 
upon  earth — Nor  do  we  apprehend  this  period  to  be  very  dis- 
tant— O  that  God  would  liasten  it!  O  that  we  could  see  the 
dawn  of  that  glorious  day! — But,  if  it  be  not  permitted  to  us 
to  see  it,  let  us  hope  that  we  shall  be  still  better  employed,  and 
be  reaping  the  full  harvest  of  what  they  will  gather  only  the 
first-fruits — Let  us  in  the  mean  time  set  our  affections  on  things 
above,  and,  in  reply  to  that  question,  Who  will  shew  us  any 
good  r  let  us  be  ever  ready  to  answer  with  the  Psalmist,  Lord, 
iift  thou  up  the  light  of  thy  countenance  upon  us' — ] 

''  Rev.  xx.  4.  '  Ps.  iv,  6>  7. 


I3 


[     .18     ] 


DVII.       THE    EXTENT    AND    CEP.TAINTY     OF    ISRAEL's 
SALVATION. 

Isai.  xlv.  17.  li^rael  shall  he  saved  in  the  Lord,  zcilh  an  ever- 
lasting sahntiun:  ye  shall  not  he  ashamed  or  confounded 
zcorld  zcithout  end. 

AS  in  the  dispensations  of  God's  providence  we  behold 
a  mixture  of  mercy  and  judgment,  so  in  tlie  records  of 
his  grace  we  see  promises  and  tlireatenings  continually 
interwoven — Declarations  so  opposite,  standing  in  imme- 
diate contrast  with  each  other,  give  to  each  other  a  double 
force  and  energy,  more  es|)ecially  when,  as  in  the  passage 
before  us,  comi)ared  with  the  preceding  verse,  they  are 
expressed  in  similar  terms — In  this  view  the  promise  in 
the  text  deserves  particular  attention — In  considering  it 
we  shall  shew 

I.  Who  they  are  that  are  comprehended  under  the  name 
"  Israel " 

We  are  not  to  limit  this  name  to  the  Jews  ;  nor  even  to 
comprehend  all  the  Jews  under  it ;  since  "  all  are  not 
Israel  that  are  of  Israel' :"  It  includes  those 

1.  Who  worship  God 
[This  name  vviis  originally  given  to  Jacob  b}^  God  him- 
self on  account  of  his  having  *'  wrestled  all  night"  in  prayer 
till  he  obtained  the  blessing  he  desired'' — From  him  it  passed 
to  his  natural  ciescenrlants;  but  has  in  ail  ages  more  eminently 
characterized  his  spiritual  seed,  who,  like  him,  ''  worship  God 
in  spirit  and  in  truth" — Our  Lord,  seeing  Nif^hanael,  called 
him  an  '*  Israelite  indeed-"  and,  on  finding  how  much  Na- 
thanael  was  surprised  by  such  an  appellation  from  a  stranger, 
assured  him  Uiat  "  he  had  seen  liim  under  the  fig-tree^" 
Most  probably  Nathanael,supposing  that  no  human  eye  beiield 
him,  had  been  praying  there  to  God  :  atul  our  Lord,  advertmg 
to  this  circumstance  as  well  as  to  his  integrity,  addressed  him 
by  a  name  that  marked  his  cha^cter  in  both  respects — Thus 
every  true  Israelite  is  frequent  at  the  throne  of  grace;  and 
God,  who  seeth  in  secret,  will  testily  of  liim,  in  suih  and 
such  a  place  I  saw  thee  lifting  up  thy  heart  to  me,  and 
imploring  my  ble&sing  w  ith  thy  whole  soul — ] 

2.   Wlio 
•  Rom.  ix.  6.  ''  Gen.  xxxii.  04,  aS.  *  John  i.  47,  48. 


(507.)       CERTAINTY    OF    ISRAEL's    SALVATION.  lly 

'J.  Who  worship  God  alone 
[There  were  some  among  the  Jews  who  feared  the  Lord, 
and  yet  served  other  gods'*:  so  amongst  ourselves  there  are 
many  who  would  be  thought  to  fear  God,  while  they  are 
endeavouring  to  reconcile  the  inconsistent  services  of  God  and 
mammon— But  Israel  stand  directly  opposed  to  such  charac- 
ters in  the  context*;  they  not  only  will  not  make  or  worship 
idols  of  wood  or  stone,  hut  they  will  harbour  no  ido's  in  the 
heart:  ihey  will  not  provoke  the  Lord  to  jealousy  by  any  hid- 
den abom*inations^  but  labour  to  be  "  Israelit^es  indeed,  in 
whom  is  no  guile" — ] 

Now  since  it  is  promised  to  such  persons  that  they  shall 
be  saved,  it  v\ill  be  proper  to  enquire 

IL   In  what  way  they  shall  be  saved 

The  Lord  Jesus  Christ  is  the  person  nnentioned  in  the 
text  as  the  author  of  their  salvation^:  and  ihey  must  be 
saved 

1 .  By  the  merit  of  his  blood 
[Whatever  integrity  of  heart  any  man  may  possess,  or 
however  fervent  he  may  be  in  his  supplications  before  God, 
he  must  be  saved  in  the  same  way  as  any  other  sinner,  and 
enter  in  at  the  same  door  with  publicans  and  harlots — His  very 
best  services  are  polluted ;  ami  he  needs  to  be  cleansed  from 
"  the  iniquity  of  his  holy  things"  as  much  as  from  the  vdest 
transgressions — Nor  is  there  any  v.ther  fountain  opened  for  sin 
but  that  which  was  opened  upon  Mount  Calvary:  nothing 
but  the  blood  of  Christ  can  ever  cl  anse  from  bin  :  ihe^hohest 
man  that  ever  lived  must  be  "  accepted  in  the  beloved\\  "  nor 
is  there  salvatit)n  for  him  in  any  other :"  fven  I'aul  himself, 
notwithstanding  all  his  legal  and  evangelical  obedience,  desired 
to  be  ''found  m  Christ,  not  having  his  own  righieousiies>,  but 
the  riuhieousness  which  is  of  God  by  taith  in  Clirisi''" — And 
"  in  tlie  same  adorable  Lord  must  all  the  seed  of  Isrutl  be 
justified,  and  must  gloiy"' — ] 

2.  Bv  the  efficacy  of  his  grace 
[It "is  not  by  any  efforts  of  their  own  that  Israel  are  ena- 
bled to  differ  froni  others:  "  they  are  saved,  n  t  by  the  exercise 
of  created  power,  but  in  the  Lord  their  God""— They  must 
all  adopt  the  same  humiliating  confession,  "  In  the  Loid  have 
1  righteousuess  and  strength'"— Are  they  strong?  it  is  in  the 

Lord, 

^  2  Kings  xvii.  33.  and  7eph.  i.  5.  '  Ver.  16. 

'  r.zek.  xiv.  3.  8  (0111  pure  ver.  23.  with  Horn.  xiv.  10,  11. 

J'Pb.l.  in.  9.  'Ver.  25.  "^  Hob.  1.  7. 

'  Ver.  24. 

I4 


120  THE    EXTENT    AND    CERTAINTY  (50?.) 

Lord,  and  in  the  power  of  his  might '":  do  they  gain  the 
victory  ?  they  must  thank  God  for  giving  it  them  through 
Jesus  Christ  our  Lord" — "  In  him  ail  their  fresh  springs  are 
found;"  "  out  of  his  fuhiess  they  receive  continually  grace 
for  grace;"  and  if  this  lock  were  shorn,  they  would  instautly 
become  weak  as  other  men" — Being  fully  assured  of  this, 
they  evince  that  they  are  the  true  Israel,  by  worshipping  God 
in  the  spirit,  rejoicing  in  Christ  Jesus,  and  having  no  confi- 
dence in  the  flesh  p — •] 

For  their  abundant  consolation  God  declares 
III.  The  extent  and  certainty  of  their  salvation 

As  to  the  certainty  of  their  salvation,  no  words  can 
more  fully  express  it,  than  those  which  are  now  before  us 
[God  absolutely  delares  that  "Israel  shall  be  saved:'* 
]estwe  should  limit  our  expectations  to  some  temporal  benefit, 
he  assures  us  that  the  salvation  he  will  afford  them,  shall  be 
"  everlasting:"  and  lest  we  should  still  be  slow  of  heart  to 
believe,  he  repeats  his  assertion  in  terms  as  strong  and  energetic 
as  language  can  afford,  or  imagination  can  conceive — The 
same  truth  is  confirmed  in  every  page  of  the  sacred  volume, 
and  tluit  too  in  the  richest  variety  of  expression,  in  order 
more  effectually  to  engage  our  minds  and  establsh  our  faith — 
And  has  God  spoken  all  these  things  merely  to  deceive  us  ? 
"Has  he  said,  and  will  he  not  do  it;  has  he  spoken,  and 
will  he  not  make  it  good?" — Let  this  then  be  received  as  an 
infallible  truth,  that  whatever  may  become  of  others,  "  Israel 
shall  he  saved;"  nor  bhall  any  difficulties,  any  dangers,  or  all 
the  conspiracies  of  earth  and  hell,  ever  make  void  this  pro- 
mise in  any  single  instance  to  all  eternity^ — ] 

Nor  can  any  thing  be  added  to  enhance  the  greatness 
of  their  salvation 

[It  shall  be  so  perfect,  that  there  shall  be  noijiing  wanting 
to  complete  it — Their  "  sins  shall  all  be  cast  into  the  very 
depths  of  the  sea" — However  high  their  expectations  may  be 
raised,  they  shall  "  never  be  ashamed ; "  nor,  however  strong 
their  confidence  may  be,  shall  they  "ever  be  ct)iifounded" — 
They  shall  appear  before  God  with  holy  boldnos — They  may 
even  now,  as  tliey  shall  also  at  the  bar  ot  jiulgment,  adopt  the 
triumphant  language  of  the  apostle,  "  V\ho  is  he  that  shall 
lay  any  tiling  to  my  charger  Itv^s  God  that  justifiech  :  who 
is  he  that  shall  condemn?  It  is  Christ  that  died" — Yea,  they 
may  lay  claim  to  all  that  God  himseif  can  give  in  time  and 
eternity;  and,  neither  in  time  nor  in  eternity,  shall  they  be 

disappointed 

"  F.ph.  vi.  ID.  "  Rom.  vii.  25.         "  Alluding  to  Judg.  xvi.  17. 

*  Phil,  iii.  3.  *•  John  x.  28,  29. 


(507.)  OF  ISRAELS  SALVATION.  121 

disappointed  of  their  hope— Theii  fehcity  shall  begin  the  very 
instant  they  believe  in  Christ ;  and  shall  be  coeval  zcith  their 
own  existence — ] 

Address 

1.   The  idolatrous  worldling 
[It  is  not  only  **the  maker  of  idols,"  but  he  who  "  setteth 
up  idols  in  his  heart,"  that  is  an  idolater  in  the  sight  of  God  : 
if  we  "  love  and  serve  the  creature  more  than  the  Creator," 
we  are  as  truly  idolaters,  as  if  we  bowed  down  to  stocks  and 
stones — And  do  not  the   consciences    of  many   testify,    that 
their  hearts  are  incomparably  more  set  upon  the  world,  than 
on  God  ? — If  they  compare  their  devotion  before  God  with 
their  zeal  about  earthly   things,  may  they  not  see  that  they 
differ  widely  from  the  true  Israel  ?— Shall  we  then  say  to  theniy 
that  they  shall  be  "  saved  with   an   everlasting   salvation  ? " 
should  vve  not  speak   more  truly  if  we  were  even  to  reverse 
the  terms,  and  declare  the  judgments  of  God  against  them? — 
Yes,  indeed;  for  though  they  now  will  scarcely  admit  a  doubt 
or  a  fear  respecting  their  eternal  state,  God  has  warned  them, 
in  the  very  words  before  the  text,  that  "  they  shall  be  ashamed 
and  confounded,  all  of  them ;  they  shall  all  go  to  confusion 
together" — But  is  there  no  way  for  their  escape?     Blessed  be 
God,   there   is:  if  they   believe   in   Christ,  they   shall  yet  be 
saved  ;  for  "  there  is  no  condemnation  to   them  that  are  in 
Christ  Jesus';"  and  his  command  to  them  is,  ''Look  unto  me 
and  be  ye  saved'  " — Let  them  but  prostrate  themselves  at  the 
foot  of  his   cross,    seeking  redemption  through   his  precious 
blood,  and  they  shall  yet  become  monuments  of  his  pardoning 
mercy,  and  his  sanctifying  grace — ] 

2.  The  true  Israelite 
["  Happy  art  thou,  O  Israel,  O  people  saved  by  the 
Lord'!" — What  a  mercy  is  it  to  have  God  himself  saying 
respecting  you,  Israel  shall  be  saved  '.—Possibly  you  may  meet 
with  many  troubles  in  your  way  to  glory ;  but  you  need  not 
reo-ard  them,  as  long  as  you  have  the  promise  that  you  shall 
survive  them  all — Perhaps  like  Paul,  and  those  who  were 
with  him  in  the  ship,  you  may  be  so  tossed  with  tempest,  as  to 
be  brought  almost  to  despair:  but  God  had  promised  that  not 
an  hair  of  their  head  should  perish;  and  though  they  suffered 
shipwreck,  yet  was  his  word  fulfilled  to  them:  for  all  of 
them,  some  on  boards  and  others  on  broken  pieces  of  the 
ship,  got  safe  to  shore" — Thus  shall  it  be  with  you  also — You 
may,  as  thousands  have  before  you,  suffer  the  loss  of  all  earthly 

comiorts ; 

'  Ver.  22.  *  Rom.  viii.  i. 

*  Deut.  xxxiii.  29.  "  Acts  xxvii.  34,  44- 


122       CERTAINTY   OF   ISRAELS  SALVATION.  (50?.) 

comforts ;  but  God's  word  shall  not  be  broken  :  he  has  pro- 
mised ;  and  he  is  not  only  able,  but  determined  to  perform — ■ 
Look  forward  then  with  comfort  to  death  and  judgment, 
and  know  that  that  day  which  shall  be  to  others  the  begiiming 
of  sorrows,   shall  be  to  you  the  commencement  of  eternal 

joy—] 


DVHI.  god's  care  for  his  church. 

Isai.  xxvii.  3.     /  the   Lord  do  keep  it:  I  rcill  zcater  it  every 
moment :  lest  any  hurt  it,  I  will  keep  it  night  and  day. 

GOD  has  provided  abundant  consolation  for  his  church 
in  seasons  of  the  greatest  trial :  and  he  calls  upon  her  to 
enjoy  and  celebrate  her  privile^^es  in  "a  responsive  soncr^" 
in  firm  expectation  of  safety,  amidst  the  most  awful  and 
desolating  judgments. 

The  first  })art  of  t'ue  song,  which  is  begun  by  Jehovah 
himself,  leads  us  to  shew 

I.  Whence  the  church  derives  her  security 

The  church,  like  a  vineyard,  is  set  apart  in  order  to  a 
more  careful  cultivation 

[This  idea  is  elsewhere  more  fully  opened  by  the  same 
prophet'':  and  it  well  illustrates  the  care  taken  to  separate  the 
church  from  the  world  at  large,  and  the  pains  used  to  render 
her  fruitful  in  the  huits  of  righteousness.] 

At  the  same  time  she  also  resembles  a  vineyard,  in  that 
she  is  open  to  the  assaults  of  many  who  would  destroy 

her  • 

[A  vineyard,  however  carefully  fenced  in,  may  have  its 
fences  broken   down,  and   its  pla^its  destroyed,  if  it   be  not 
.watched   and    gu;uded'.     And    the  church  is  open  to  the  in- 
cursion   of  numerous   and    potent  enemies,  who   would  soon 
destroy  her,  if  she  were  not  protected  from  their  assaults.] 

But  she  is  preserved   by  an   invisible,  but  almighty 
Protector  ^^ 

[Jehovah  himself  interposes  on  her  behalf.    He  preserves 
her,  as  the  bush  in  the  midst  of  the  flames,  Burning,  but  not 

consumed. 

»  Ver.  2.   should  rather  have   been   translated,  "  Sing  ye  to  the 
beloved  vint^ard  a  iesp<n.Mve  song." 

•"  Jsai.  V.  1,  2.  5  lb.  ver.  5,  6.     Vs.  Ixxx.  8—16. 


(508.)  god's  care  for  his  church.  123 

consumed''.  He  protects  his  church  in  general,  that  "the 
gates  of  hell  may  not  prevail  against  her ;"  and  lie  keeps  all 
her  members  in  particular,  that  none  may  be  ever  plucked 
out  of  his  hand^.] 

Nor  shall  we  tremble  for  her  future  welfare,  when  we 
consider 

II.  What  prospect  she  has  of  continued  preservation 

The  same  Jehovah  who  says,  "  I  do  kec|~>  her,"  adds 
also,  "  I  zm/L"  He  promises  (still  keeping  up  the  meta- 
phor of  a  vineyard) 

1.  Culture 

[In  a  country  that  had  only  periodical  rains,  pools  or 
reservoirs  of  water  were  indispensably  necessary  tor  the  pre- 
servation of  the  vines  in  a  season  of  drouglit.  The  church 
too,  and  all  the  members  of  it,  need  to  be  watered  by  God's 
word*^,  and  Spirit  s.  Now  God  promises  that  he  will  take  this 
care  upon  himself,  and  execute  the  work,  as  it  were,  with  his 
own  hands.  Yea,  inasmuch  as  we  need  fresh  supplies  of 
grace,  not  only  every  da^,  like  a  vineyard,  but  every  moment, 
(as  we  need  the  light  of  the  sun)  God  suits  his  promise  to  our 
necessities,  and  tells  us  he  will  water  us  "every  moment."] 

2.  Protection 

[Our  care  in  cultivating  a  vineyard  would  be  in  vain 
unless  we  also  protected  it  from  those  who  would  destrov  it. 
Thus  the  rhurch,  and  every  individual  believer,  would  in  vain 
receive  the  culture,  if  it  did  not  enjo}^  also  the  protection,  of 
heaven.  But  God  promises  toail'ord  his  people  continual,  and 
effectual  preservation.  He  will  guard  them  "  night  and  day" 
(for  "  he  neither  slumbers  nor  sleeps")  and  will  keep  them, 
not  only  from  destruction,  but  from  injury:  "No  weapon 
formed  against  them  shall  ever  prosper ''."] 

We  LEARN  from  hence 

1 .  Where  to  look  in  the  midst  of  national  calamities 
[God  has,  in  this  land,  a  remnant,  over  whom  he  watches 
with  the  tenderest  care,  and  for  whose  sake  we  trust  he  will 
spare  the  whole  nation.  Ac  all  events  we  may  be  sure  that 
he  will  provide  a  hiding-place  for  his  church;  so  that,  what- 
ever be  the  fate  of  others,  it  shall  not  be  overwhelmed  '.  Let 
us  not  then  trust  in  fleets  and  armies,  but  in  the  living  God, 
who  is  omnipresent  to  behold,  and  almighty  to  defeat,  the 

plots 

•^  Exod.  iii.  2.  *=  Matt.  xvi.  18.    John  x.  29.    Ps.  xivi.  5. 

'  1  Cor.  iii.  6.     Deut.  xxxii.  2.  »"  isai.  xliv.  3,  4. 

^  Isai.  liv.  17.  i  Isai.  xxvi.  20,  21. 


124      god's  care  for  his  church.      (508.) 

plots  of  our  enemies:  and  let  our  supplications  be  made  with 
increased  frequency  and  fervour  to  him,  whose  past  interpo- 
sitions we  have  such  abundant  reason  to  acknowledge''.] 

2.  Where  to  look  in  the  midst  oi  perso7ial  troubles 
[That  which  alone  we  ought  to  desire,  is,  that  nothing 
may  "  hurt"  us.  As  for  the  pruning,  which  may  render  us 
more  fruitful ',  it  should  be  received  with  submission  and 
gratitude.  The  evils  that  tend  to  our  destruction,  we  may 
deprecate,  with  an  assurance  that  our  prayer  shall  be  heard 
and  answered.  We  need  not  fear  the  drought  which  occasions 
God  to  water  us,  nor  the  weapons  that  call  forth  his  effectual 
interposition.  Only  let  us  render  him  fruits  suited  to  the 
culture  bestowed  upon  us;  and  nothing  shall  come  upon  us 
without  necessity  ■";  nothing  whidi  shall  not  eventually  work 
for  our  good".] 

'^  John  XV.  2.  '  Ps.  cxxiv.  i — 6. 

"•  1  Pet.  i.  6.  "  Rom.  viii.  28. 


DIX.     THE    APOSTLES    COMMISSION. 

Matt,  xxviii.  18 — 20.  And  Jesus  came,  and  spake  unto  them, 
saying,  All  pozver  is  given  unto  me  in  heaven  and  in  earth. 
Go  ye  therefore  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost; 
teaching  them  to  observe  all  things  zihatsoever  I  have  com- 
manded you :  and  lo,  I  am  zcith  you  alzcay,  even  unto  the 
end  of  the  zcorld.    Amen. 

THE  apostles  spoke  and  wrote  in  a  most  authoritative 
manner —  ♦ 

They  issued  commands,  promises,  and  threats,  in  the 
name  of  God — 

We  therefore  naturally  enquire,  by  what  authority  they 
acted — 

The  passage  before  us  gives  a  most  satisfactory  account — 

In  these  words  of  our  Lord  we  observe 

I.  The  authority  he  claimed 

Jesus,  as  God,  possessed  all  power  equally  with  the 
Father — 

But,  as  Mediator,  he  received  his  power  from  the 
Father — 

[He 


(509.)  THE  APOSTLES  COMMISSION".  125 

[He  received  it,  partly,  that  by  means  of  it  he  might 
execute  his  mediatorial  office  " — 

And,  partly,  as  a  reward  for  executing  it*" — ] 

This  power  extended  over  heaven  and  earth 
[Less  than  this  would  not  have  sufficed  for  the  ends  for 
which  it  was  given — 

But  by  this  he  is  enabled  to  overrule  every  thing  for  the 
accomplishment  of  his  own  purpose — ] 

Nor  is  it  at  all  diminished  by  the  lapse  of  ages 
[It  shall  indeed  cease  to  act  at  the  last  day*^ — 

There  will  not  then  be  any  occasion  for  the  exercise  of  it — ■ 

Bui  till  all  the  members   of  the  church  be  glorified,  Jesus 
will  exert  this  power  for  their  good — 

And  his  authority  will  be  the  hope  and  consolation  of  them 
all—] 

It  was  upon  this  that  he  founded 

11.  The  commission  he  gave  to  his  apostles 

He  had  formerly  sent  them  to  instruct  the  Jews — 
He  now  extends  their  commission  to  the  Gentiles — 
They  were  to  teach  all  nations 
[As  they  were  to  baptize  men  in  the  name  of  the  sacred 
THREE,  no  doubt  they  were  first  to  make  known  the  persons 
and  offices  of  the  holy  Trinity — 

They  were  to  declare  "  the  Father,"  as  our  offended,  but 
r  conciled,  God  and  Father — 

They  were  to  make  known  "  the  Son,"  as  the  sinner's  ad- 
vocate and  propitiation — 

They  were  to  set  forth  "  the  Holy  Ghost,"  as  the  enlightener, 
comforter,  and  sanctifier  of  God's  elect — ] 

They  were  to  baptize  their  converts  in  the  name  of 
the  sacred  Three 

[Having  proselyted  men  to  the  Christian  faith,  they  were 
to  initiate  them  into  covenant  with  God  by  baptism — 

But  though  they  first  taught  adults,  and  then  baptized  them, 
they  reversed  this  order  with  respect  to  infants — 

They  took  care,  however,  that  in  all   cases  the  doctrine 
they  preached  should  be  recorded  in  the  baptismal  rite — 

And  that  every  Christian  should  either  expressly  or  virtually 
acknowledge  it — ] 

They  v\ere  also  to  instruct  their  hearers  in  practical 
religion 

[It  is  evident  they  wei*e  not  to  be  merely  moral  preachers — 

They 

*  John  xvii.  -a.  ''  Phil.  ii.  8— ii.  '  i  Cor.  xv.  a8. 


126  THE    APOSTLES    COMMISSION.  (oOQ.) 

They  must  of  necessity  insist  much  on  the  offices  of  the 

Father,  Son,  and  Holy  Ghost — 

But  they  were  also  to  inculcate  every  moral  duty — 

And  to  enforce  ever}^  obligation  whether  toward  God  or 

man — ] 

This  commission  uas  arduous — We  proceed  to  notice 

III.  The  promise  he  added  for  then' encouragement 
The  apostles   might  well  have  been  discouraged  from 

attempting  to  execute  so  difficult  a  service 

[They  were,  in  themselves,  poor,  mean,  and  illiterate — 
They  had  to  propagate  principles  new,  strange,  detested — 
They  had  to  oppose  the  lusts  and  prejudices  of  mankind — 
They  had  to  bring  men  from  sin  to  a  life  of  holiness  and 

self-denial — 

And  this,  not  only  without  human  aid,  but  in  opposition  to 

all  the  povver  and  policy  of  the  world — 

They  could  not  therefore  but  feel  themselves  unfit  for  such 

a  task — ] 

But  our  Lord  gave  them  a  most  encouraging  promise 
[When  Moses  declined  the  service  to  which  lie  was  called, 

God  promised  to  be  with  him** — 

Thus  Christ  engaged  to  succour  his  disciples  in  their  work- 
He  assured  them  of  his  presence  to  direct,  assist,  and  uphold 

them — 

And  to  give  effect  to  their  labours — 

To  this  promise  he  called  their  particular  attention  ;  "  lo" — 

Nor  will  he  fail  to  accomplish  it  to  the  end  of  the  world — ] 

Nor  was  the  affirmation   added  to  it  without  peculiar 

energy 

['*Amen"   may    be    considered  as  an  affirmation  or  a 

petition —  • 

In  either  view  it  should  not  be  overlooked — 
The  promise  it  confirms,  was  the  solace  of  all  the  apostles — 
And  has  been  the  support  of  all  succeeding  pastors — 
Let  every  one  then  add  "  Amen,"  as  importing  both  his  wish 

and  affiance.] 

Infer 

1 .  How  clearly  is  the  doctshie  of  the  Trinity  revealed ! 
[The  Father,  Son,  and  Holy  Ghost,  are  here  distinctly 
mentioned — 

They   are  all  mentioned  in  the  same  matmer,  and  for  the 
same  end — 

Whatsoever 
''  Exod.  iv.  15. 


(509-)  THE  APOSTLES    COMMISSION.  T27 

Whatsoever  is  meant  by  "the  name"  of  the  Father,  must 
be  understood  also  in  reference  to  the  Son  and  Holy  Ghost — 

And  the  baptizing  of  persons  in  their  name  must  be  con- 
sidered as  the  most  solemn  act  of  worship  to  them — 

Let  none  then  doubt  the  truth  or  importance  of  this  doc- 
trine— 

Let  every  one  rather  be  daily  vv^orshipping  the  sacred. 
Three— 

And  looking  to  them  to  perform  their  respective  offices — ] 

2.  How  highly  should  we  value  the  ordinances  of 
religion !  . 

[Many  excuse  themselves  from  attending  on  public  ordi- 
nances, by  saying,  that  they  are  equally  profited  at  home- 
But  the  converting  and  edifying  of  souls  is  the  appointed 
labour  of  Christ's  ministers — 

And  Christ  has  promised  his  special  presence  with  them — 
It  must  therefore  be  the  duty  of  all  to  attend  on  their  minis- 
trations— 

Let  us  then  reverence  bis  institutes,  and  seek  bis  blessing- 
Thousands  yet  daily  experience  the  truth  of  his  promise — 
The  poor,  the  weak,  the  desponding,  are  enriched,  strengtb- 
enefl,  comforted — 

Nor  shall  any  that  truly  hunger  be  ever  sent  away  empty — ] 


DX,     BELIEVERS    ARE    CHRIST's    PROPERTY. 

,        1  Cor.  iii.  23.     Ye  are  Christ's. 

TRUE  Christians,  however  poor  in  this  world,  are 
indeed  the  richest  people  in  the  universe — There  is  not 
any  thinji  of  which  they  have  not  the  bebt  use  and  enjoy- 
ment— AH  things  temporal,  spiritual,  and  eternal,  belong 
to  them — Yet  they  are  not  so  rich  in  the  property  they 
possess,  as  they  are  in  being  themselves  the  property  of 
another — The  Apostle  is  enumerating  in  a  climax  the 
privileizes  of  Christians— And  having  said  that  all  things 
are  their's,  he  adds,  as  a  more  exalted  privilege,  that 
they  arc  Christ's — To  elucidate  this  truth,  we  shall 
consider 

I,  Whose  we  were 

The  whole  cieation  properly  belon«T;s  to  God — But 
mankind    have    alienated    themselves    from  him — Nor, 

whatever 


128  BELIEVERS  ARE  CHRIST's    PROPERTY.  (510.) 

whatever  difference  may  have  been  made  between  us 
and  others  by  the  grace  of  God,  is  there  any  difference 
between  us  by  nature — As  long  as  we  continue  unre- 
generate  we  belong 

1.  To  ourselves 

[The  natural  man  disclaims  God's  authority  over  him — 
And  thinks  hhnself  at  liberty  to  live  to  himself — This  was  once 
the  state  even  of  the  apostles  themselves* — Nor  is  there  one 
amongst  us  who  was  not  once  a  rebel  like  unto  them — Our 
understanding,  will,  and  affections,  we  used  as  altogether  our 
own — The  members  of  our  bodies  too  we  employed  wholly  in 
our  own  service — Even  in  our  religious  actions  we  regarded 
self  radier  than  God** — With  respect  to  all  our  talents  of  time, 
money,  influence,  &c.  we  said,  "  They  are  our  own,  who  is 
Lord  over  us'^?" — ] 

2.  To  the  world 

[The  world  has  an  entire  ascendency  over  us  by  nature — 
We  adopt  its  maxims,  follow  its  fashions,  and  obey  its  dictates 
—The  pleasures,  riches,  and  honours  of  it  are  the  idols  which 
we  worship — What  more  can  be  wanting  to  constitute  us  its 
vassals'^? — Our  Lord  himself  declares,  that  all  such  persons 
are,  not  merely  the  friends,  but  the  property,  of  the  world ' — ] 

3.  To  Sal  an 

[Satan  rules  in  all  the  children  of  disobedience' — He  leads 
them  captive  at  his  wilP — Hence  he  is  called  the  god  of  this 
world '' — And  who  amongst  us  has  not  fulfilled  his  will? — This 
then  manifests  us  to  have  been  his  children' — And,  if  we  be 
not  converted  by  divine  grace,  it  may  still  be  said  to  us,  as  it 
was  to  the  Jews  of  old.  Ye  are  of  your  father,    the  devil''. — ] 

By  conversion,  however,  we  are  brought  back  to  our 
rightful  owner 

IL  Whose  we  are 

Christ  is  the  heir  and  sovereicrn  Lord  of  all  things — 
Both  men  and  devils  are  subject  to  his  controul — But 
believers  are  his  in  a  more  peculiar  manner — They  arc 
his  people',  his  bride'",  his  very  members" — 

1 .  By  donation  fi*om  the  Father 
[The  Father,  from  eternityTchose  a  people  for  himself" — 

These 

■  Tit.  iii.  3.  ^  Zech.  vii.  6.  "  Vs.  xii.  4. 

'  Rom.  vi.  16.  •  John  xv.  19.  ^   Eph.  li.  2. 

«  1  Tim.  ii.  26.  ^  '2  Cor.  iv.  4.  '    1  Jolin  iii.  8,  10. 

*  John  viii.  44.  '  Tit.  ii.  14.  "»  Rev.  xxi.  9. 

°  Epli.  V.  30.  •  Eph.  i.  4. 


(510.)       BELIEVERS  ARE  CHRISt's  PROPERTY.  120 

These   he  gave  to  Christ   to  be  redeemed  by  him? — And 

secured    them    to    him    by   an    everlasting    covenant^ To 

his  eternal  purpose  we  must  trace  the  distinction  made  be- 
tween them  and  others' — And  ascribe  all  our  salvation  to  him 
alone ' — ] 

2.  By  his  own  purchase 

[Though  salvation  is  freely  given  to  us,  it  was  purchased 
for  us  at  a  most  invaluable  price — Christ  gave  his  own  life  a 
ransom  for  us — The  price  he  paid  was  no  less  than  his  own 
blood  * — This  is  the  great  subject  of  praise  in  heaven" — Nor 
should  it  ever  be  forgotten  by  us  on  earth — ] 

3.  By  the  drawings  of  the  Holy  Spirit 

[No  man,  of  himself,  would  go  to  Christ  for  salvation — 
All  who  are  his,  are  drawn  to  him  by  the  Spirit* — It  is  the 
Spirit  who  quickens  and  renews  our  souls — To  him  alone  must 
Ave  ascribe  the  power  and  the  glory " — ] 

4.  By  their  own  voluntary  surrender 

[All  Christ's  people  are  made  willing  to  be  his^ — They 
willingly  renew  their  baptismal  covenant — And  give  them- 
selves up  to  him  at  his  holy  table — This  they  consider  as 
their  reasonable  service" — Yea,  they  rejoice  in  it  as  their 
highest  privilege — This  is  the  peculiar  character  of  all  true 
Christians '' — ] 

Learn"  hence 

1.  The  Christian's  character 

[How  different  from  what  he  himself  once  was,  and  the 
generality  still  are  ! ] 

2.  The  Christian's  privilegre 

[The  most  eminent  Christians  were  once  in  as  miserable 
a  state  as  any — But  now,  how  altered  thvrir  condition  ! — How 
hoppy  are  they  in  comparison  oi"  what  they  were!— How  in- 
finitely preferable  is  Christ's  service  to  Satan's  ! — And  how 
rich  the  recompense  they  will  receive  from  Ciirist  in  compa- 
rison of  any  the  world  couid  have  given  ! — How  secure  too 
are  they  in  the  hands  of  Christ! — None  shall  be  able  to  pluck 
them  from  him'' — They  shall  assuredly  be  kept  by  the  Fadier's 
power'' — And  shall  finally  participate  the  Saviour's  glory* — 
Let  them  all  therefore  rejoice,  and  adore  their  God — Nor  let 

them 

'  John  xvii.  6.  "J  Ps.  Ixxxix.  34 — 36.  ^  2  Tim.  i.  9. 

«   1  Cor.  XV.  10.  '    1  Pet.  i.  ig,  °  Rev.  v.  9. 

*  Jolin  vi.  44.  ''  Zech.  iv.  6.  *  Ps.  ex.  3. 

*  Rom,  xii.  1.  *•  Jer.  1.5.  '  John  x.  ^8,  29. 

*  John  xvii.  11.  1  Pet.  i.  5.  «  John  xvu.  24. 

Vo  L.  V.  K 


130  BELIEVERS  ARE  CHRIST's  PROPERTY.        (510.) 

them  regard  the  frowns  of  an  ungodly  world— 'If  Christ  own 
them,  it'signifies  little  who  disowns  them — ] 

3.  The  Christian's  duty 
[If  we  belong  to  Christ  wc  ought  to  live  as  his  people — 
We  should  devote  to  him  ourselves,  and  all  that  we  have, 
without  reserve— This  w^as  the  manifest  end  for  which  he 
bought  us  ^ — Let  every  one  then  remember  whose  he  is,  and 
whom  he  is  bound  to  serve — Nor  let  any  one  presume  to 
alienate  the  Saviour's  property — All  that  we  have  and  are 
should  be  employed  for  him — Our  duty  is  summed  up  in  the 
apostle's  exhortation  s — ] 

f  Tit.  ii.  14.       -  ^1  Cor.  vi.  20. 


DXI.     god's  distinguished  regard  for  the  poor. 

James  ii,  5.  Hearhen,  mi/  beloved  brethren,  Hath  not  God 
chosen  the  poor  of  this  xcorld,  rich  in  faith,  and  heirs  of  the 
kingdom,  luhich  he  hath  promised  to  them  that  love  him^ 

IT  is  a  duty  incumbent  on  all  ministers  to  discounte- 
nance any  errors,  whether  of  faith  or  practice,  that  may 
have  crept  into  the  church.  But  when  compelled  by 
necessity  to  reprove  what  is  amiss,  they  should  shew  by 
most  unquestionable  evidence  that  there  is  just  occasion 
for  censure;  and,  by  their  tender  manner  of  reproving, 
they  should  evince  that  they  are  actuated  only  by  a  sense 
of  duty  to  Ciod,  and  of  love  to  man.  •St.  James  had 
seen  a  very  shameful  partiality  prevailing  in  the  church  iu 
favour  of  the  rich,  while  the  poor  were  too  generally 
neglected  and  despised.  Against  this  great  evil  he  bears 
his  testimony,  not  merely  with  fidelity,  but  with  unoffend- 
ing tenderness,  and  unanswerable  wisdom.  Hisarsument 
is  to  this  effect;  Hath  notj^od  diusai  the  poor,  anil  se- 
lected thcin  as  monunjents  of  his  love,  and  as  heirs  of 
his  glory?  With  what  consistency  then  can  you  pour 
contempt  upon  them,  as  though  they  were  unworthy  of 
the  smallest  attenti(jn  ? 

In  discoursing  upon  his  words,  ^ve  shall  shew 
I.  What  inheritance  God  has  chosen  for  the  poor 

Wliile 


(511.)      G0J)'S  REGARD  FOR  THE  POOR.       I3I 

While  man  is  unmindful  of  the  poor,  God  has  exalted 
them  above  others  in  respect  of 

1 .  l^heir  present  portion 

[Taith  is  that  precious  gift  Avhich  he  has  bestowed  on 
them :  and  though  few  among  the  rich  regret  their  want  of 
it,  yet  is  it  a  most  inestimable  blessing.  The  smallest  portion 
of  it  is  sufficient  (provided  it  be  a  true  and  living  faith)  to 
prove  their  election  of  God  ^ — To  secure  to  them  the  remis- 
sion of  sins'' — to  bring  peace  into  their  conscience" — and  to 
sanctify  their  hearts  ^ — l"hc  smallest  portion  of  it  is  a  peculiar 
gift  bestowed  on  very  few ' — and  one  which  neither  men  nor 
devils  ever  shall  deprive  them  of  ^ — Yet  God  has  not  chosen 
them  to  enjoy  a  s?n a// portion  of  it,  but  "  to  be  rich  in  it :"  he 
would  iiave  them  "  strong  in  faith,  not  staggering  at  any  pro- 
mise^," but  "  living,"  botli  for  temporal  and  spiritual  things, 
altogether  "  by  J'aith  in  the  Son  of  God*","  fully  assured,  that 
all  things  needful  shall  be  supplied  for  their  bodies ',  and  that 
all  things  shall  work  together  for  the  good  of  their  souls''. 

The  Lcvites  were  not  suffered  to  have  any  inheritance 
among  their  brethren  ;  but  the  Lord  their  God  was  their  in- 
heritance'. Ani\  this,  so  far  from  being  a  grievance  to  them, 
was  deemed  their  highest  privilege.  Thus  privileged  arc  the 
poor :  they  have  little  of  tliis  world ;  but,  if  they  have  God 
for  their  portion,  they  are  the  richest  people  upon  earth.] 

2.  Their  eternal  inheritance 

[God  has  provided  "  a  kingdom  for  them  that  love  him  ;" 
a  kingdom  worthy  to  be  possessed  by  those,  whom  God  de- 
lights to  honour.  And  it  is  his  will  that  "  the  poor  of  this 
world''  should  not  only  aspire  after  it,  but  consider  themselves 
as  "  heirs"  to  it.  A^  hile  they  arc  destitute,  perhaps  of  food 
to  eat,  or  of  raiment  to  put  on,  he  would  have  them  like  mi- 
nors that  are  heirs  to  a  large  estate,  who  delight  to  survey 
the  grounds  which  they  are  speedily  to  possess :  he  would 
have  them  survey  all  the  glory  of  heaven,  and  say,  "  That  is 
my  patrimony :  the  instant  I  attain  the  age  appointed  by  my 
Father's  will,  I  shall  have  an  host  of  angels  sent  to  bear  me 
on  their  wings  to  the  mansions  prepared  for  me."J 

To  vindicate  the  ways  of  God,  ue  shall  proceed  to 
shew 

II.  M'hy 

»  Actsxiii.  48.  ''  Acts  x.  43.  '  Rom.  v.  1. 

''  Acts  XV.  g.  '  Isaia.  ]iu.  1.     John  xii.  38.     Rom.  x.  j6. 

^  John  IV.  14.  '■  Rom.  iv.  -20.  ''  Gal.  ii.  20. 

'  Matt.  vi.  33.  ''   liom.  viii.  28. 

'  Numb,  xviii.  20.     Josh.  xiii.  33. 

a.  2 


132  god's   distinguished  regard  (-51 1.) 

II.  Why  he  has  chosen  this  portion  for  them  in  par- 
ticular 
Tliat  God  lias  chosen  this  portion  for  the  poor  is  be- 
yond a  doubt 

[If  the  Apostle  had  only  affirmed  it,  no  room  would  have 
been  left  for  doubt ;  but  \\e  ventured  to  appeal  even  to  the  rich 
themselves  res[)ecting  it,  and  that  loo  at  the  very  time  that  he 
was  reproving  dicm  for  their  contempt  of  the  poor;  yea,  he 
even  grounded  the  reproof  itself  upon  that  very  appeal.  He 
could  not  possibl}'  express  more  strongly  his  own  persuasion 
of  the  truth  in  question.  But  it  is  capable  of  abundant  proof 
both  from  scripture  and  experience.  Who  were  the  people 
that  received  the  testimony  of  our  blessed  Lord  t  "  Did 
any  of  the  rulers  or  of  the  Pharisees  believe  on  him '"  ?  "  Who 
constituted  the  great  majority  of  the  church  in  the  apostolic 
age?  St.  Paul  informs  us;  **  Ye  see  your  calling,  brethren, 
how  that  not  many  wise,  not  many  mighty,  not  many  noble, 
are  called  :  but  God  hath  chosen  the  ybo/?'*/!,  the  weak,  the 
base,  the  despised,  yea,  and  things  which  are  not,  to  bring  to 
nought  things  that  are"."  And  we  might  appeal  to  you  at  this 
day;  Who  are  they  that  crowd  the  churches  where  the  gospel 
is  preached,  notwithstandmg  they  meet  with  the  same  con- 
temptuous treatment  that  the  Apostle  so  justly  complains  of°r 
Who  are  they  that  "  receive  the  word  with  meekness,  and 
have  it  ingrafted"  in  their  hearts,  and  exemplified  in  their 
lives  ?  are  these  the  rich  .?  A  few  there  may  be  ;  but  it  is  "  to 
the  poor  chiefly  that  the  gospel  is  preached  p,"  and  it  is  "  the 
common  people  that  hear  it  gladly  q."] 

Nor  are  we  at  a  loss  to  assign  reasons  for  this  pro- 
cedure 

[God  has  thus  distinguished  the  poor,  in  order  to  stain 
the  pride  of , nan.  ]\len,  if  they  are  exalted  above  their  fel- 
low-creatures in  wealth  or  dignity,  are  ready  to  conceive  that 
they  are  as  great  in  the  eyes  of  God  as  they  are  in  their  own 
eyes.  They  think  themselves  (I  had  almost  said)  above  God 
himself:  they  are  too  wise  to  learn  of  God,  and  too  great  to 
be  controlled  by  him.  God  therefore  pours  contempt  on  them, 
as  they  do  on  him  '.  He  will  let  them  see  that  their  posses- 
sions or  endowments,  however  great,  are  not  a  child's  portion, 

^^  but 

""  John  vii.48.  "   1  Cor.  1.  a6 — 28. 

"  How  many  will  open  their  pews  to  a  rich  or  well-dressed  person, 
that  would  suffer  a  poor  man,  however  pious  or  infirm,  to  "  stand  " 
during  the  whole  service,  without  ever  oflcring  him  a  seat,  when 
they  had  room  enough  to  accommodate  many !  Vea,  how  many  rich 
persons  will  absent  themsf  Ivcs  from  the  ordinances,  and  lock  up  their 
pews,  to  prevent  their  being  occupied!  ^Vhat  would  St.  James  have 
said  to  these  things?  See  ver.  2,  3,  4,  9. 

9  Matt.  xi.  5,  "»  Markxii.  37.  '  1  Sam.  ii.  30. 


(oil.)  FOR    THE    POOR.  1  o j 

but  only  as  crumbs  cast  to  the  dogs.  He  will  render  the  poor 
as  superior  to  them  in  spiritual  things,  as  they  are  to  the  poor 
in  temporal  things  :  he  will  "  lift  up  the  beggar  from  the 
dunghill,  and  set  him  among  the  princes  %"  while  he  casts 
down  the  mighty  from  their  thrones  to  the  lowest  abyss  of 
shame  and  misery. 

Moreover,  in  thus  distinguishing  the  poor,  God  further  de- 
signs io  magnify  the  riches  of  his  own  grace.  If  God  bestowed 
Iiis  favours  principally  on  the  rich,  we  should  be  ready  to  think 
that  they  had  some  peculiar  claim  upon  him,  and  that  his  at- 
tention to  thcm'was  no  more  than  their  due :  or  perhaps  we 
should  rather  conclude,  that  their  superior  talents  enabled 
them  to  unravel  the  divine  mysteries,  and  to  attain  heaven 
by  their  own  unassisted  efforts.  But  when  we  see  the  gospel 
**  hid  from  the  wise  and  prudent,  and  revealed  to  babes',"  we 
are  constrained  to  acknowledge  the  marvellous  condescension 
and  uncontrollable  sovereignty  of  our  God.] 

Address 

1 .  Those  who  despise  the  portion  that  God  has  chosen 

[It  is  to  be  lamented  that  man}^  even  among  the  poor 
themselves  are  regardless  of  the  "  true  riches "."  But  what 
madness  is  it  to  reject  that  wiiich  would  assuage  all  their 
present  sorrows;  and  to  render  themselves  infinitely  more 
destitute  in  the  next  world  than  they  are  in  this !  O  that 
they  would  accept  the  portion  that  God  offers  them  ! 

The  rich  too  almost  universally  despise  the  gospel.  But 
how  painful  will  their  reflections  be  in  that  day  when  the 
parable  of  Dives  and  Lazarus  shall  be  realized  in  them  !  O 
consider,  ye  are  not  excluded  ;  God  is  willing  to  bestow  tlie 
same  inestimable  blessings  upon  3'ou.  Seek  then  to  be  rich 
in  faith,  and  heaven  itself  shall  be  your  everlasting  mherit- 
ance.] 

2.  Those  who  desire  to  possess  that  portion 
[Blessed  be  God,  there  arc  some  among  the  poor  that 
know  and  enjoy  their  privileges.  But  whence  is  it  that  Ihey 
discern  what  is  hid  from  others  .?  Had  they  any  thing  in 
themselves  more  than  others;  "  any  thing  which  they  have 
not  received?"  No":  they  would  never  have  chosen  God,  if 
God  had  not  first  "chosen"  themy.  Let  them  then  adore 
that  grace  which  has  been  thus  magnified  towards  them. 

Do  any  of  the  rich  enquire,  AVhat  shall  zee  do  to  get  a  share 
in  this  inheritance  ?  Shall  vve  cast  away  all  our  riches,  and 
reduce  ourselves  to  poverty  .'    No;  there  is  an  infinitely  better 

and 

*  1  Sam.  ii.  8.  •  Matt.  xi.  25.  "2  Cor.  vi.  10. 

'^   1  Cor.  iv.  7.  y  John  xv.  16. 

K    3 


134  god's  uegakd  for  the  poor.         (51 1.) 

and  safer  way;  "  Lovi:  God."  You  may  give  away  all  your 
goocfe,  and  be  noiliiiiii  profited^:  but  if  you  *'  love  God,  the 
kingdom  is  absolutely  promised  to  you,"  The  poor  cannot  be 
saved  unless  they  be  rich  in  faith:  and  you,  if  you  exercise 
faith  and  love  towards  our  adorable  Saviour,  shall  also  be  saved 
with  an  everlasting  salvation.] 

«  1  Cor.  xiii.  3.      Thrice  is  this  expressly  repeated  in  that  forecited 
passage,  1  Cor.  i.  26 — 28. 


DXIl.       THE    PRIVILEGES    OF    CHRlSX's    FLOCK. 

Luke  xii.  32.     Fear  not,  lilth  Jiock;  for  it  is   i/our  Fathers 
good  pleasure  to  give  you  the  kingeloni. 

AiNIONG  the  many  faculties  which  exalt  man  above 
the  brute  creation,  that  of  being  able  to  look  into  futurity 
is  by  no  means  the  least— But  while  tliis  in  many  in- 
stances elevates  him  with  hope,  in  many  other  instances  it 
depresses  hiiii  \\\\.\\  fear — Hence  he  is  often  tilled  with 
anxiety  to  secure  the  good  he  hopes  for,  and  to  avert  the 
evil  which  he  dreads — To  discountenance  tliis  solicitude, 
and  to  teach  men  to  Hve  dependent  upon  God,  is  the 
scope  of  our  Lord's  discourse  before  us — And,  in  the  text, 
he  fortihes  his  own  peculiar  people  against  fear  and  anxiety, 
by  reminding  them  of  the  distinguishing  favour  of  God 
towards  them,  and  the  glorious  provision  hejias  made  for 
them — To  elucidate  his  ^^  ords  we  shall  enqi^ire 

I.  Why  the  Lord's  people  are  called  '*  a  little  flock" 

The  metaphor  of  sheep  is  often  used  to  characterize  the 
followers  of  Christ — Ingenuity  might  easily  suggest  a  va- 
riety of  particulars  wherein  the  parallel  between  them 
may  be  drawn — But,  to  limit  our  views  within  the  strictest 
bounds  of  i)ropriety,  we  ob^c^vc  that 

They  are  called  "  a  flock"  principally  from  the  peculiar 
regard  shew  n  them  by  the  Lord 

[All,  who  love  and  tear  God,  once  "  went  astray  like 
sheep  tliat  are  lost'' — But  they  have  been  brought  home  by 
Christ,  the  great  and  go(jd>«hcpherd — And  have  been  united  to- 
gether by  l)im  in  one  Ibid — '^Ihey  are  kc\>X  inclosed  as  il  were, 
and  distinct  from  the  world — They  "  hear  their  shepherd's 
?»  A'oice 


(51:2)     THE  PRIVILEGES  OF  Christ's  FLOCK.         135 

voice  and  follow  him; — He  "  leads  them  into  pastures"  which 
he  himseh  has  provided  for  them — He  administers  to  all  their 
wants,"  "  strengthening  the  diseased,  healing  the  sick,  and 
binding  np  the  Ijroken"" — I'he  lambs  he  carries  in  his 
bosom,  and  gently  leads  thein  that  are  with  young**" — And, 
liowever  they  may  t\:€d  in  different  pastures,  he  considers  them 
all  as  under  his  peculiar  care — ] 

They  are  called  "  a  little  flock"  because  they  are  but 
few  in  number 

[In  every  age  aiid  every  place  their  numbers  have  been 
small — They  are  "  the  few  that  find  the  narrow  way  " — When 
indeed  they  shall  be  all  assembled  at  the  last  day  they  will  be 
more  than  the  stars  of  heaven  or  the  sands  upon  the  sea  shore 
for  multitude'^ — But  before  that  period  they  will  receive  an 
astonishing  increase — The  whole  earth  shall  be  overspread  with 
them;  and  that  too  in  successive  generations  for  a  thousand 
years'*— Till  that  day  of  God's  power  ihcy  will  be  a  little  flock 
when  compared  with  the  herds  of  the  ungodly — At  present 
they  are  only  "  like  the  gleanings  of  the  olive-tree,  two  or 
three  upon  the  topmost  brancli''" — ] 

Interested  as  we  must  be  in  what  relates  to  them,  let 
us  enquire 

II.  What  they  have  to  fear 

They  are  not  exempt  from  the  common  calamities  of 
life — In  some  respects  tliey  are  more  exposed  to  them 
than  other  people — They  have  reason  therefore  to  fear 

1.  Wants 
[Though  man  may  provide  for  to-morrow,  he  cannot 
secure  what  he  has  provided — Hence  all  are  so  desirous  of 
placing  themselves  as  far  as  possible  out  of  the  reach  of  any 
disastnnis  contingencies — [n  making  such  provision  the  true 
Christian  labours  under  many  disadvantages — He  cannot  use 
those  means  of  acquiring  wealth  which  the  generality  of  the 
world  employ  without  any  scruple^He  cannot  devote  a/l  his 
time,  and  a/l  his  attention  to  secular  engagements — He  diu'cs 
not  neglect  his  soul,  even  if  he  could  gain  the  whole  world  by 
it— Moreover,  he  has  many  in  the  world  who  would  be  glad 
enough  to  ruin  him;  but  few,  very  few,  that  will  exert  them- 
selves much  to  help  him  forward — On  these  accounts  he  may 
at  times  be  tempted  to  indulge  excessive  care,  and  to  harbour 
fears  of  want  and  embarrassment — ] 

2.  Sufterin2;s 

»  Ezek.  xxxiv.  16.  ^  Isai.  xl,  11.  '  Rev.  vii.  9. 

•'  Rev.  XX.  4.  '^     Isai.  xvii.  6. 

K  4 


136  THE  PRIVILEGES  OF  CHRIST's  FLOCK.       (512.) 

2.  Sufferinfis 
[The  flock  of  Christ  are  not  only  subject  to  the  trials 
incident  to  our  present  state,  but  are  liable  to  many  sufferings 
peculiar  to  themselves — They  are  "  as  sheep  in  the  midst  of 
wolves" — Often  among  themselves  are  found  some  that  are 
"  wolves  in  sheeps  clothing" — 'Above  all  there  is  "  a  roaring 
lion  ever  seeking  to  devour  them" — Now  Christians  are  not 
only  weak  when  opposed  to  Satan,  but  also  when  opposed  to 
the  world — They  cannot  contend  with  carnal  weapons^ — "  The 
servant  of  the  Lord  must  not  strive" — The  rebuke  given  to 
Peter  when  fighting  for  his  Master  sufficiently  ties  their  hands 
from  standing  in  their  own  defence^ — Their  only  weapons  are 
faith  and  patience — They  are  to  conquer  indeed,  but  it  is  by 
suffering  even  unto  death** — Well  therefore  may  they  enter- 
tain fears  respecting  these  tilings — For  if  they  be  not  well 
armed  with  the  mind  that  was  in  Christ',  they  will  faint  in  the 
day  of  adversity — ] 

But  the  exhortation  in  the  text  leads  us  to  enquire 
further 

III.  Why,  notwithstanding  their  dangers,  they  should  not 
fear 
God  has  provided  for  them  a  "  kingdom" 

[God  condescends  to  call  himself  their  "  Father" — And 
deals  with  them  as  his  children — He  has  "  prepared  for  them 
a  kingdom"  that  is  infmitely  superior  to  all  the  kingdoms  of 
this  world — The  glory  of  it  cannot  be  expressed  or  conceived; 
nor  will  the  duration  of  it  ever  end'' — This  he  has  given 
to  them  tor  their  inheritance — It  is  his  determination  to 
invest  them  with  it,  and  his  delight  to  preserve  them  for  it — 
His  almighty  j)ower  is  ever  exercised  for  this  purpose  ' — Yea, 
his  whole  heart  and  soul  are  engaged  in  accomplishing  his 
gracious  intentions'" — ]  ^. 

This  is  a  very  sufficient  antidote  to  all  their  fears 

[Why  should  they  be  afraid  of  zcant  who  have  God  for 
their  Father,  and  a  kingdom  for  their  inheritance  ? — Can  it  be 
supposed  that  he  who  provides  for  the  evil  and  unthanklul, 
and  sustains  the  ravens  that  call  upon  him,  will  neglect  his 
own  children  ? — Will  he,  who  of  his  good  pleasure  bestowed 
upon  them  all  the  glory  of  heav6mj  refuse  them  what  is  neces- 
sary for  their  present  sustenance? — Why  too  should  they 
be  afraid  of  sujferings,  since  "  not  a  hair  of  their  head  can 

perish," 

^  2  Cor.  X.  4.  s  Matt.  xxvi.  52.  ''  Rev.  xii.  n. 

'  1  Pet.  iv.  1.  "  Heb.  xii.  28.  '  1  Pet.  i.  4,  5. 

"  Jer.  xxxii.  41, 


r5l2.)       THE  PRIVILEGES  OF  CIIUIST  S  FLOCK.  1$J 

perish,"  "  nor  can  even  a  sparrow  fall  to  the  ground,  without 
the  permission  of  their  Father:" — If  he  see  fit  to  let  loose 
the  cncniy  for  the  trial  of  their  faith,  will  he  not  support 
their  couraoe,  and  make  them  "  more  than  eonquerorsr" — 
Besides,  will  not  their  "  light  and  momentary  afflictions  woric 
out  for  them  a  far  more  exceeding  and  eternal  weight  of 
olory?"  "And  will  not  a  kingdom  abundantly  compensate 
all  their  trials  ? " — Surely  then  they  should  dispel  all  fears;  and 
commit  themselves  into  the  hands  of  a  faithful  God" — ] 

Address 

1 .  The  flock  of  Christ 

[God  would  have  you  without  carefulness" — He  bids  you 
cast  all  your  care  on  him  who  careth  for  you  p — And  shall 
God  be  so  concerned  about  relieving  your  fears,  and  you  not 
l)e  concerned  to  honour  him? — O  chide  your  unbelieving 
thoughts,  and  sa}-,  \Vhy  art  thou  disquieted,  O  my  soul? — 
Jehovah  is  my  sliepherd,  I  shall  not  want ;  Jehovah  is  mN' 
Father,  f  will  not  fear'  ? — Surely  if  you  reflect  on  the  promises 
he  has  made  to  you,  it  will  be  impossible  for  you  ever  to  be 
cast  down  again — "  Ye,  my  flock,"  says  he,  "  the  flock  of 
my  pasture,  are  men;  but  1  am  3'our  God,  saith  the  Lord 
God  ■■"— "  \\'hen  you  pass  through  the  waters,  I  will  be  with 
you,  and  through  the  fire,  you  shall  not  be  burnt'" — Con- 
sider, "  If  God  be  for  you,  who  can  be  against  you  ? " — O  be 
careful  for  nothing ;  but  in  everything  by  prayer  and  sup- 
plication with  thanksgiving,  let  your  requests  be  made  known 
unto  God ;  and  the  peace  of  God,  which  passeth  all  under- 
standing, shall  keep  your  hearts  and  minds  through  Christ 
Jesus' — ] 

2.  The  herds  of  this  world 

[Shall  we  address  you  in  the  language  of  the  text.  Fear 
not?  Alas!  not  only  the  scriptures,  but  also  your  own  con- 
sciences, would  condemn  us — You  may  possibly  have  no  par- 
ticular cause  to  dread  either  wants  or  suflTerings  in  this  world, 
(though  you  cannot  tell  what  may  befal  you  before  you  die) 
but  may  you  not  have  to  "  dwell  with  everlasting  burnings," 
and  want  even  **  a  drop  of  water  to  cool  your  tongue "  in 
that  world  to  which  you  are  hastening? — Know  assuredly, 
that  your  numbers  will  not  screen  you  from  the  vengeance  of 
^n  angry  God — If  you  be  not  of  those  who  have  put  them- 
selves under  the  care  of  the  good  shepherd,  you  will  be  con- 
sidered as  goats,  and  be  for  ever  separated  from  the  flock  of 
Christ — "  He  will  set  the  sheep  on  his  right  hand,  and  the 

goats 

"^   1  Pet.  iv.  19.         °  1  Cor.  vii.  32.  P   1  Pet.  v.  7. 

^  Ps.  xxiii.  1,4.       '  Ezek.  xxxiv.  31.        '  I  sal.  xliii.  2. 

*  Phil.  iv.  6,  7.  See  also  John  x.  27,  28. 


138         iiiE  privilp:ges  or  Christ's  flock.     (512.) 

jroats  on  his  left" — You  will  then  find  to  your  cost,  that  not 
God,  but  Satan  was  your  father;  and  that  with  Satan  must 
be  your  portion" — It  is  not  without  much  regret  that  God 
now  gives  you  up  to  that  misery* — But  in  the  last  day  he  will 
find  as  much  satisfaction,  and  be  as  much  glorified,  in  your 
destruction,  as  in  the  salvation  of  his  elect — He  now  com- 
plains, " 'J'iiou  hast  wearied  me  witli  thiuc  iniquities;"  but 
then  he  will  say, ''  Ah  !  I  will  case  me  of  mine  adversaries^" — 
Seek  then  to  become  the  sheep  of  Christ— Beg  him  to  bring 
you  home  to  his  fold,  and  to  i'eed  you  in  his  pleasant 
pastures — ^Thus  shall  we  all  become  one  fold  under  one  shep- 
herd, and  feed  beside  the  living  iountains  of  water  to  all 
eternity — ] 

»  John  viii.  4.1,  44.  '^  IIos.  xi.  8.  ^  Isai.  i.  24. 


DXIir.       THE    DAY    OF    SMALL    THINGS. 

Zech.  iv.  10.   For  zvho  hath  despised  the  day  of  small  things? 

IT  is  observable  in  the  dispensations  both  of  nature  and 
of  Providence,  tliat  the  greatest  things  take  their  rise 
from  very  small  beginnings — From  a  view  of  a  new-born 
infant  we  uii^lit  be  ready  to  imagine  that  it  would  never 
be  capable  of  any  exertions :  but,  when  its  faculties  are 
strengthened  and  matured,  it  may  astonish  the  world 
vvith  its  profound  w isdom,  or  its  heroic  exploits — Tims 
in  the  dealings  of  God  towards  the  Jewish  nation,  they 
were  frequently  so  reduc<^d,  as  to  be,  to  all  appearance, 
incapable  of  attaining  that  state,  which  their  prophets 
had  oiven  them  reason  to  expect — After  their  restoration 
from  the  Babylonish  captivity,  their  difficulties  seemed 
absolutely  insurmountable:  but  God,  in  the  passage  before 
us,  assured  them,  that  the  very  person,  who  had  laid  the 
foundation  of  their  temple,  should  live  to  finish  it;  and 
exhorted  them  not  to  despise  tlofi-present  small  beginnings; 
for  that,  in  s[)ite  of  every  obstacle,  they  should  have  a 
favourable  terminaiion;  the  temple  and  city  should  be 
rebuilt,  and  the  nation  be  restored,  in  a  measure  at  least, 
to  its  pristine  grandeur — Thus  in  the  literal  sense  this 
promise  refers  to  t/ic  material  temple  at  Jerusalem;  but  it 
may  well  be  applied 

I.  To 


(513.)  THE    DAV    OF    SMALL    THINGS.  1  ^g 

I.  To  tlic  mystical  temple  which  God  lias  erected  in  the 
u  orld 

The  very  names  of  "  Zion"  and  "  Jrni.salem  "  arc  often 
i^iven  to  the  church  of  Christ — Nor  can  there  be  a  doubt, 
but  that  the  history  to  which  the  text  relates  was  a  typical 
representation  of  Christ's  church,  which  is  brought  out 
of  boiidaw,  and  erected  in  the  midst  of  unnumbered 
dilficulties — 

There  have  been  many  seasons  when  it  has  been  "  a  day 
of  small  things"  with  the  church  of  God 

[If  we  look  back  to  the  days  of  I\oali,  Abraham,  Elijah, 
and  the  prophets,  we  shall  find  that  the  true  worshippers  of 
God  were  so  few  as  to  be  "  for  sisjns  and  wonders"  in  the  age 
and  nation  where  they  lived" — After  our  Lord  had  preached 
for  three  or  four  years,  the  niunbcr  of  his  disciples  was  no  more 
than  an  liundrcd  and  twenty:  and  even  at  this  day  they  aic 
very  few  in  comparison  of  those  who  serve  mammon:  they 
are  "a  little  tlock,"  who  walk  in  a  "narrow  and  unfrequented 
way""-] 

But  wc  must  not  "  despise"  the  church,  however  lou- 
it  may  apj)ear 

[God  has  promised  that  his  church  shall  one  day  fill  the 
world;  that  "all  shall  be  righteous ;"  that  "all  shall  know 
the  Lord  from  the  least  to  the  greatest ; "  and  that  "Christ 
shall  have  the  heathen  for  his  inheritance,  and  the  utmost 
ends  of  the  earth  for  his  possession*" — True  it  is  that  there  is 
very  little  pros|)ect  of  sucli  an  event  at  present;  but  "  faithful 
is  he  wlio  hath  promised:  who  also  will  do  if*" — "  Before  our 
Zcrubbahcl  the  mountains  shall  become  a  plain';"  he  shall 
"  ride  on  in  the  chariots  of  the  everlasting  gospel,  conquering, 
and  to  conquer "^i"  and  "  the  knowledge  ot  liim  siiall  cover 
the  earth  as  the  waters  cover  the  sea^" — Instead  therefore  of 
despising  the  present  low  appearances,  we  must  regard  them 
as  an  earnest  and  pledge  ot  that  universal  empire  of  Christ 
which  shall  in  due  season  be  erected  in  the  world — ] 

The  text  is  yet  further  applicable 
IL  To  the  spiritual  temple  which  is  founded  by  God  in 
the  hearts  of  his  people 

Believers  are  often  called  the  temple  of  God'':  but  so 
imperfect  is  their  present  state  that  it  may  well  be  said  to 
be  with  them  onlv  as  '*  a  day  of  small  things" 

crn 

=•  Isai.  viii.  18.  "  Matt.  vii.  14.  "=•  P^.  ii.  8. 

^   1  Thess.  V.  24.  '  Zech.  iv.  7.  ^  Rev.  vi.  2. 

2  Isai.  xi.  9.  ^  1  Cor.  iii.  16,  17. 


140  THE    DAV    OF    SMALL    THINGS.  (513.) 

[In  some  sense  the  most  established  believer  is  but  ia  a 
low  and  despicable  condition — Wliat  arc  any  man's  attain- 
ments when  compared  with  the  Ian-,  which  is  our  rule,  or 
■with  Christ,  who  is  our  pattern,  or  even  with  Paul,  who  was 
a  man  of  like  passions  with  ourselves? — But  to  weak  believers 
the  text  may  be  more  properly  applied — They  have  indeed 
been  liberated  from  their  sore  bondage,  and  have  had  the 
foundations  of  grace  laid  in  their  hearts;  but  alas!  how 
slowly  has  the  work  advanced !  and  how  many  obstacles  do 
they  meet  with,  that  weaken  their  hands,  and  discourage 
their  hearts !  often  are  they  ready  to  question,  whether  the 
work  be  begun  in  them  or  not  ?  and  to  say  in  despair,  "  There 
is  no  hope  " — ] 

But  they  should  not  despise  the  operations  of  grace, 
however  small 

[The  mode  in  which  this  part  of  the  promise  is  conveyed, 
is  worthy  of  notice — The  interrogatory  form  of  it  puts  the 
desponchng  soul,   as  it  were,  upon  an  enquiry,  that  by  finding 
how  important  the  day  of  small  things  is  in  the  eyes  of  those 
who  are  competent  to  judge,  it  may  not  yield  to  its  disquiet- 
ing fears — Let  the  encjuiry  then  be  made;  Who  hath  despised 
the  day  of  small  things?     Did  the  Father,  when  he  ran  to 
meet  the  yet  distant  prodigal,  and  fell  on  his  neck  and  kissed 
him  ?      Does  Christ,  who  "  carries  the  lambs  in  his  bosom," 
and  has  promised  never  to  "  break  the  bruised  reed,  though 
it  be  so  unfit  for  his  use,  or  lo  quench  the  smoking  flax," 
notwithstanding  there  is  so  much  in  it  to  disgust,  and  so  little 
to  please,  him  ?     Do  the  angels,  who,  instead  of  waiting  till 
the  penitent  becomes  established,  shout  for  joy  at  the  very 
first  appearances  of  his  conversion?     li}oes  Satan?     Does  he 
not  act  precisely   like  the  kings  of  Canaan,  who,  the  very 
instant  they  found  the  Gibeonites  had  made  a  league  with 
Joshua,  confederated  to  destroy  them'  ?  Yes;  the  moment  we 
submit  to  Jesus,  that  roaring  lion  seeks,  if  possible,  to  devour 
DS — If  then  they  who  best  know  the  worth  of  true  grace  do 
not  despise  the  very  smallest  portion  of  it,  shall  tee?   Shall 
we  not  rather  value  it,  rejoice  in  it,  adore  our  God  for  it,  and 
take  occasion  from  it  to  seek  for  more? — Consider  the  author 
of  it,  God  ;  his  design  in  it,  to  make  us  his  habitation  ;  the 
henejits  resulting  from  it,  present  peace  and  everlasting  glory; 
and  shall   we  despise  it;  especi^y  when  God  himself  has 
assured  us,  that,  "  wheresoever  helias  begun  the  good  work, 
he  will  carry  it  on  and  perfect  it  to  the  day  of  Christ''?" — 
Did   he   notice  "  some  good  thing "    in   the    heart   of  young 
Abijah',  and  will  he  forget  you?— Let  not  the  thought  be 

entertained 

«  Josh.  X.  I — 5.    This  seems  to  have  been  a  typical  event. 
''  Phil.  16.  I  I  Kings,  xiv.  13. 


(513.)  THE    DAY    OF    SMALL    TIIIXGS.  I4I 

entertained  one  moment;  but  let  the  weak  be  strong,  and  the 
fahit-hearted  dissipate  their  fears;  for  behold,  "  the  temple 
shall  be  built,  though  in  troublous  times'";"  and  "  the  head- 
stone thereof  shall  be  brought  forth  with  shoutings,  crying, 
Grace,  grace  unto  it" — ] 

To  this  encouraging  subject  we  should  subjoin  a  word 
or  two  of  Caution 

1 .  Do  not  mistake  the  day  of  small  things 

[As  the  wheat  and  the  tares  may  be  n)istaken  for  each  other 
in  the  early  stage  of  their  growth,  so  may  good  purposes  and 
good  desires  be  easily  mistaken  for  the  operations  of  saving 
grace — Religion  may  be  counterfeited  so  well,  as  in  some 
instances  to  deceive  an  apostle  " ;  and  in  ten  thousand  instances 
are  men  led  from  very  false  or  equivocal  appearances  to  fancy 
themselves  possessed  of  the  reality — To  guard  against  so  fatal 
an  error,  we  should  enquire  whether  tlie  foundation  be  laid 
deep  in  humility  and  contrition ;  for,  where  this  is  not 
done,  the  superstructure,  however  beautiful  it  appear,  will 
inevitably  fall,  and  bury  us  in  its  ruins — ] 

2.  Do  not  think  too  highly  of  the  day  of  small  things 
[If  we  have  solid  grounds  for  believing  that  God  has 

begun  a  good  work  in  our  hearts,  we  must  still  remember  that 
much  remains  to  be  done :  many  contiicts  must  be  sustained 
before  we  can  get  the  victory ;  and  "  it  ill  becomes  him  w  ho 
girds  on  the  armour,  to  boast  as  one  that  puts  it  off^" — The 
difficulties,  which  the  builders  of  the  material  temple  expe- 
rienced, were  shadows  of  those  which  we  must  expect  in  the 
divine  life — Numberless  are  the  devices  of  our  subtle  enemy; 
nor  can  we  defeat  his  purposes,  unless,  while  we  build  w  ith 
one  hand,  we  hold  our  sword  in  the  other'" — Be  not  then  high- 
minded,  but  fear;  and,  while  you  rejoice  in  what  God  has 
done  for  your  souls,  "  rejoice  with  trembling" — ] 

"'  Dan.  ix.  25.  "  Acts  viii.  13,  21. 

"  1  Kings  XX.  11.  P  Neh.  iv.  17. 


DXIV.      THE    SECURITY    OF    ALL    GOD's    PEOPLE. 

Amos  ix.  9.  Lo,  I  nnll  command,  and  I  will  sift  the  house  of 
Israel  among  all  uatioiis,  like  as  corn  is  sfted  with  a  sieve ; 
1/et  shall  not  the  least  grain  fall  upon  the  earth. 

THOUGH  God  does  not  see  fit  to  preserve  his  people 
wholly  from  national  calamities,  yet  he  interposes,  either 

to 


142  TTIE  SECURITY  OF   ALL  GODS  PEOPM:.        (o14.) 

to  lighten  their  afflictions  or  to  sanctify  them  to  their 
jTQoci — l)ani(3l  and  the  Hebrew  youths  were  carried  ca[)- 
tivc  with  their  nation  ;  yet  were  they  eminently  protected 
by  that  God  whom  they  served  :  and  Jeremiah,  though 
not  raised  to  any  exahed  station,  was  on  many  occasions 
marked  as  an  object  of  God's  incessant  care  and  atten- 
tion— The  proplict  Amos  was  commissioned  to  forctel 
that  dispersion  of  Israel  which  began  in  the  Assyrian  cap- 
tivity, and  was  completed  at  the  destruction  of  Jerusalem 
by  the  Romans  :  but  the  God  of  Abraham  promised  by 
him,  that  he  would  be  mindful  of  "his  hidden  ones," 
and  deliver  them  from  the  evils  to  which  the  profligate 
and  secure  should  surely  be  exposed- 
There  are  now,  as  well  as  in  former  ages,  sifting  times 
(if  we  may  so  speak)  both  to  the  church  at  large,  and 
to  the  individual  members  of  it :  and  the  same  distin- 
guishing regard  is  still,  though  less  visibly,  manifested  by 
God  to  his  dear  children  j  not  the  smallest  of  whom 
shall  ever  be  overlooked — To  illustrate  this  truth  we  shall 
shew 
I.  By  what  methods  God  sifts  his  people 

God  sees  that  a  state  of  perfect  ease  would  by  no  means 
conduce  to  his  peoples  welfare ;  and  therefore  he  suffers 
them'  sometimes  to  be  agitated 

1.  By  outward  afflictions 
[Persecution  is  the  common  lot  of  all  who  live  godly  in 
Christ  Jesus:  and  this,  together  with  other  trials  common 
to  the  world  at  large,  is  made  use  of  to  separate  the  t^odly 
from  the  ungodly,  and  to  innify  them  from  ittie  corruptions 
that  cleave  to  them  in  their  ))resent  state — \A'hile  the  world 
smiles  upon  us  we  are  too  ready  to  seek  its  friendship  by  sinful 
comi)lianees  :  and  when  we  enjoy  an  entire  iVeedom  from 
troul)les,  we  are  apt  to  grow  careless,  and  to  relax  our  diligence 
in  seekiuii;  "  tlie  rest  that  remuiueth  for  us" — God  therefore 
caiLscs  us  to  be  *'  emptied  from  vessel  to  vessel,  that  we  may 
not  be  settled  on  our  lees  ^  " — ^][^ 

2.  By  inward  temptations 

[By  far  the  sorest  trials,  wiiich  Christians   experience, 

are,  lor  the  most  part,    of  an  inward  and  spiritual   nature : 

Satan  wounds  them  with  his  fiery  darts,  and   harasses  them 

with   manv  painful  suggestions — That  wicked  fiendsindced 

desires 

»  Job  xxxvi.  8 — lo.  with  Jer.  xlviii.  ii. 


(514.)       THE  SECURITY  OF  ALL  GOD's  PEOPLE.  1  43 

desires  to  sift  them  as  wheat,  that  he  may  prevail  against  them 
to  their  clestructioti ;  but  God  permits  him  to  do  it  for  a  very 
different  end,  namely,  that  he  may  root  out  all  their  self- 
confidence,  and  stimulate  them  to  greater  exertions  in  their 
spiritual  warfare — This  was  the  effect  which  it  produced  on 
Peter'';  and  it  is  with  the  same  benevolent  intent  that  our 
almighty  friend  gives  license  to  our  adversary  to  make  his 
assaults  on  us — Doubtless  such  "  tossings  to  and  fro"  are  very 
distressing  to  us  at  the  time  ;  but  they  are  overruled  for  good, 
in  that  they  separate  us  more  effectually  from  an  evil  world, 
and  render  us  more  meet  for  the  heavenly  garner — ] 

Doubtless  many  who  make  a  fair  appearance,  perish 
by  these  means :  nevertheless  we  are  assured  of 

II.  The  security  of  all  those  that  are  truly  upright 

There  is  an  essential  difference  between  the  hypocrites 
and  the  sincere 

[As  chaff  and  corn  nia\'  to  a  superficial  observer  resemble 
each  other,  so  may  the  real  and  merely  nominal  Christian — 
But  as  there  is  a  solidity  in  the  corn  which  is  not  to  be  found 
in  the  chaff,  so  the  truly  converted  person  has  something, 
which  clearly  distinguishes  him  from  the  most  refined  hvpo- 
crite:  he  is  not  contented  with  an  appearance  of  religion,  but 
seeks  to  possess  it  in  truth  :  nor  can  he  rest  in  the  performance 
of  duties;  but  labours  to  have  his  heart  engaged  in  them — 
To  l>e  high  in  ihe  estimation  of  men  is,  in  his  eyes,  a  poor 
matter;  he  would  approve  himself  to  God  in  all  he  does;  nor 
is  there  any  measure  of  perfection  with  which  he  would  be 
satisfied,  while  there  remained  a  hope  and  prospect  of  attaining 
more—] 

Moreover,    God   will   infallibly   distinguish   the    true 
professors  from  the  false 

[Man  nifly  easily  be  mistaken  in  his  estimate  of  cha- 
racters:  but  God  will  form  an  unerring  judgment :  he  discerns 
the  thoughts  and  intents  of  the  heart :  he  weighs  the  very 
spirits  of  men  no  less  than  their  actions  :  "  he  needs  not  that 
any  should  testify  of  man,  for  he  knows  what  is  in  man  :"  he 
will  discover  sincerity  under  the  most  unfavourable  circum- 
stances, and  hypocrisy  under  the  most  artful  disguise — Abijah 
alone  of  all  the  house  of  Jeroboam  had  some  good  thinn-  in 
his  heart  towards  the  Lord  God  of  Israel,  and  God  didnot 
fail  to  notice  it  with  tokens  of  his  approbation,  while  he  poured 
out  the  vials  of  his  wrath  on  all  the  family  besides  *" — If  we  were 
less  than  the  least  of  all  saints,  if  we  were  only  as  "  smoking 

flax," 

••  Luke  xxii.  31.  compared  with  1  Peter  v.  8. 
•^  1  Kings  xiv.  13. 


144        TUE  srxuiuTV  of  all  cods  people.      ('514.) 

flax,"  having  but  one  spark  of  grace  and  a  whole  cloiul  of 
corruption,  God  would  assuredly  observe  the  latent  principle, 
and  discover  the  workings  of  his  own  Spirit  amidst  all  the 
infirmities  of  our  fallen  nature — ] 

Nor  will  he  ever  suffer  the  weakest  believer  to  perish 
[From  the  violence  with  which  corn  is  agitated,  an 
ignorant  person  would  imagine  that  much  of  it  must  be  lost 
with  the  chaff:  in  like  manner  many  that  are  weak  in  faith 
may  be  ready  to  cry,  "  1  shall  one  day  perish'*" — But  God 
pledges  himself  for  the  preservation  of  every  the  smallest 
grain — He  represents  himself  under  the  image  of  a  woman, 
who,  having  lost  a  small  piece  of  silver,  lights  a  candle,  and 
sweeps  diligently  till  she  find  it*  ;  and  he  assures  us,  that  "  it 
is  not  his  will,  that  any  of  his  little  ones  should  perish  *^" — 
We  liave  no  reason  then  to  fear:  for  whilst  he  continues 
possessed  of  omniscience  to  discern  his  people,  and  omni- 
potence to  preserve  them,  we  shall  be  as  secure  amidst  all  our 
agitations,  as  if  we  were  already  lodged  in  the  granary  of 
heaven — ] 

Infer 

1.  How  much  are  we  concerned  to  be  found  sincere  ! 
[There  is  a  day  quickly  coming,  when  Christ,  the  Judge 

of  quick  and  dead,  shall  sift  and  winnow  us  all — Nor  will  he 
merely  cause  a  separation  of  the  precious  from  the  vile,  but 
such  a  separation  as  shall  be  followed  with  endless  happiness 
or  misery  ° — Should  we  not  then  diligently  enquire  whether 
we  be  wheat  or  chaff  ? — To  wdiat  purpose  is  it  that  "  the  tares 
grow  up  with  the  wheat,"  and  sometimes  are  mistaken  for  't, 
if,  at  the  harvest,  they  must  be  separated  for  ever  •>  ?  So  it  will 
be  of  little  avail  to  have  been  reputed  Christians,  if,  the  very 
instant  we  die,  we  are  to  take  our  portion  with  hypocrites 
and  unbelievers — Let  us  then  turn  to  God  ^^ow  with  our 
whole  hearts,  that  we  may  "  have  confidence  before  him  at 
his  coming" — ] 

2.  How  may  we  welcome  afflictions,  provided  we  be 

truly  upright ! 

[What  arc  afflictions  but  the  sieve  in  our  Father's  hand, 
whereby  he  takes  us  from  among  the  ungodly,  and  "  purifies 
us  unto  himself  a  peculiar  peojitp  r  " — And  shall  we  distrust 
his  skill,  or  doubt  his  love  ? — If  the  countryman,  instructed  by 
him,  knows  how  to  suit  his  threshing-instruments  to  the  nature 
of  his  corn,  shall  God  be  at  a  loss  how  most  effectually  to 
produce  his  ends  on  us*  ? — Let  us  then  leave  ourselves  in  his 

hands, 

^  1  Sam.  xxvii.  i.     "  Luke  xv.  8.  ^  Matt,  xviii.  14. 

f  Matt.  iii.  12.  ^  Matt.  xiij.  '29,30.      ^  Isai.  xxviii.  26 — 28. 


(514.)         THE  SECURITY  OF  ALL  GOd's  PEOPLE.  I45 

hands,  and  submit  cheerfully  to  the  means,  that  we  may  at 
last  attain  the  end — ] 

3.  How  important  a  grace  is  faith! 
[Under  the  various  trials  with  which  we  are  harassed,  it 
is  faith  alone  that  can  keep  us  sledfast,  or  afford  us  any  solid 
comfort — If  we  be  destitute  of  faith,  we  shall  be  tormented 
with  ten  thousand  fears  :  but  if  we  be  strong  in  faith,  we 
shall,  under  all  circumstances,  "stay  ourselves  on  God,  and 
be  kept  in  perfect  peace''  " — However  sensible  we  be  of  our 
own  weakness  and  unworthiness,  we  shall  expect  th$  accom- 
plishment of  God's  promise,  and  shall  dismiss  our  fears, 
"  knowing  that  he  is  able  to  keep  that  which  we  have  com- 
mitted to  him'" — May  we  all  be  enabled  in  this  manner  to 
trust  ourselves  in  his  hands,  and  to  wait  quietly  for  that  salva- 
tion which  he  has  prepared  for  us! — ] 

"  Isai,  xxvi.  3.  '   2  Tim.  i.  12. 


BXV.  god's  mercy  to  the  most  obstinate  sinners' 

Isai.  Ivii.  17,  18.  For  the  iniquity  of  his  covetousticss  zeas  I 
Ziroth,  and  smote  him:  I  hid  me,  and  zc'as  zoroth,  and  he 
went  on  frowardly  in  the  z£ay  of  his  heart.  I  have  seen  his 
zcays,  and  zaill  heal  him:  I  will  lead  him  also,  and  restore 
comfort  to  him,  and  to  his  mourners. 

THE  wickedness  of  man  and  the  mercy  of  God 
mutuallv  illustrate  each  other — There  is  no  greater 
aggravation  of  sin  than  the  circumstance  of  it?  being 
committed  against  a  God  of  infinite  goodness  and  com- 
passion :  nor  is  there  any  thing  that  magnifies  the  love  of 
God  more,  than  the  unworthiness  of  the  object  to.vards 
whom  that  love  is  exercised — This  observation  is  su;^ii;ested 
to  us  by  numberless  passages  of  scripture,  in  which  a 
contrasted  view  of  man's  depravity  and  God's  mercy  is 
presented  before  our  eyes  :  nor  is  it  ever  more  pertinent 
than  when  we  are  considering  the  words  which  we  have 
just  read — In  these  we  may  see 

I.  The  controversy  which  God  has  with  sinners 

Iniquity,  however  secret  in  the  commission,  or  specious 

in  its  appearance,  is  hateful  and  abominable  in  the  sight 

of  God 

Vol.  V.  L  [There 


146  god's  mercy  to  the  (515.) 

[There  IS  no  sin  more  frequently  concealed  from  the  view 
of  those  who  harbour  it,  than  covetousness — It  assumes  the 
names  of  prudence  and  ceconomy;  and,  under  the  semblance 
of  a  care  for  one's  family,  is  too  generally  regarded  as  a  virtue — 
If  it  do  not  instigate  us  to  the  violation  of  common  honesty, 
or  totally  deaden  all  the  feelings  of  humanity,  it  is  applauded 
by  others,  and  serves  as  a  foundation  for  self-approbation  and 
self-complacency — But  the  love  of  money  is  the  root  of  ail 
evil*:  it  is  a  base  lust,  it  is  the  vilest  idolatry '':  it  sets  up 
mammon  in  preference  to  God  ;  and  must  therefore  of  necessity 
provoke  the  Lord  to  jealousy — But  we  are  not  to  confine  our 
views  to  this  particular  sin  :  this  indeed  was  predominant 
among  the  Jews,  as  it  is  amongst  us;  but  it  is  here  mentioned 
onlv  as  indicating  the  general  depravity  that  prevailed  amongst 
them — ] 

While  God  notices  it  with  abhorrence,  he  shews,  by 
many  visible  marks,  his  indignation  against  it 

[God  is  not  an  unconcerned  spectator  of  iniquity  :  de- 
lighted as  he  is  in  exercising  mercy,  he  is  not  inattentive  to 
tiie  demands  of  justice,  or  indifferent  about  the  honour  of  his 
holiness — On  the  contrary,  he  is  "wroth,"  and  justly  wroth, 
with  the  workers  of  iniquity;  nor  does  he  fail  to  manifest  his 
displeasure  against  them — He  "  hides  himself  "  from  them, 
withdrawing  those  gracious  influences  which  he  had  at  any 
time  bestowed,  and  withholding  those  communications  of 
light  and  strength,  which  he  might  otherwise  have  imparted 
to  them — He  "smites  them"  either  with  temporal  or  spiritual 
calamities — Perhaps  he  visits  them  with  sickness  in  their  own 
persons,  or  trouble  in  their  families,  or  distress  in  their  cir- 
cumstances :  and  if  they  would  enquire  of  God,  they  might 
find  the  cause  of  their  calamities  to  be  some  hidden  abomina- 
tion which  God  is  punishing'^ — Perhaps  the  judgments  are 
rather  of  a  spiritual  nature:  he  "heweth  them  by  his  prophets," 
and  at  the  same  time  smites  them  with  judicial  blindness  and 
obduracy  ^ ;  he  gives  them  over  to  their  own  delusions  * ;  he 
seals  them  up  under  final  impenitence,  and  unbelief '^ — These 
strokes  are  terrible  in  proportion  to  the  insensibility  with 
which  they  are  received  ;  and  the  less  the  sinner's  apprehension 
of  danger  is,  the  more  awful  is  the  judgment  inflicted  on 
him—  ] 

But  divine  chastisemenli^  unattended  with  the  opera- 
tions of  grace,  never  produce  the  desired  efiect 

[Notwithstanding  ten  successive  plagues,  Pharaoh  con- 
tinued 

»  1  Tim.  vi.  10.  •>  Col.  iii.  5. 

•  See  Acts  xii.  -2^.  and  1  Cor.  xi.  30,  32, 

*  Hos.  vi.  5.     Isai.  vi.  9,  10,    Exod.  xiv.  4.      •  Isai.  Ixvi.  4. 

'  2  Thess.  ii.  11.    Rom.  i.  24,  26,  28. 


(515.)  MOST    OBSTINATE   SINNERS.  I47 

tinned  to  harden  his  heart  against  God — Thus  it  is  with  sinners 
in  general:  they  either  relent  not  at  all,  or,  like  metal  taken 
out  of  the  furnace,  relapse  immediately  into  their  former  state 
of  obduracy — For  the  most  part,  "  though  God  strikes  them, 
they  will  not  grieve ;  though  he  even  consumes  them,  they 
refuse  to  receive  correction;  they  make  their  faces  harder  than 
a  rock,  and  refuse  to  return*" — "They  are  mad  upon  their 
idols;  so  that  though,  hke  Ezekiel's  followers,  they  deljo-ht  to 
hear  the  word,  they  will  not  do  it,  but  still  yield  to  tlie  cor- 
rupt bias  within  them'';  too  many  of  them,  instead  of  being 
reclaimed  by  God's  chastisements,  continue,  like  Ahaz,  to 
trespass  yet  more  and  more  against  him' — ] 

Nor  can  we  conceive  any  other  way  wherein  this  con- 
troversy can  be  brought  to  a  successful  issue,  but  in 
II.  The  way  which  he  takes  to  terminate  it 

One  might  well  suppose  that  God,  who  sees  iniquity 
in  all  its  aggravations,  should  give  vent  to  his  indignation 
by  destroying  those  who  commit  it 

[On  some  occasions  God  has  signally  interposed  to  exe- 
cute vengeance  on  the  sinners  of  mankind  ^ — And  it  is  a 
miracle  of  mercy  that  he  endures  any  with  such  long-sufferino- 
and  forbearance — When  he  sees  both  his  mercies  and  his  judg- 
ments "despised,  and  that  his  endeavours  to  reclaim  sinners 
issue  in  nothing  but  disappointment,  we  might  well  expect 
him  to  sw^ear  in  his  wrath,  that  such  daring  transgressors  should 
never  enter  into  his  rest — ] 

But  he  determines  rather  to  save  them  by  an  exertion 
of  sovereign  and  almighty  grace 

[Jeremiah  informs  us,  that,  when  God  knew  not,  as  it 
were,  how  to  restore  the  backsliding  Israelites,  so  as  to  put 
them  among  the  number  of  his  children,  he  adopted  this  reso- 
lution ;  "  Thou  shalt  call  me,  my  Father,  and  slialt  not  turn 
away  from  me'."  Thus  in  the  passage  before  us  he  saj's,  "  I 
have  seen  his  ways,  and  (what  ?  will  destroy  him  utterly  ? 
No  :)  will  heal  him" — What  marvellous  condescension  !  what 
unbounded  mercy !  How  should  it  melt  the  most  obdurate 
heart! — God  will  apply  the  balm  of  Gilead  to  the  consciences 
of  sinners;  "he  will  heal  their  backslidings  and  love  them 
freely" — Nay,  further,  he  will  take  them  "by  the  hand,  and 
however  far  they  may  have  strayed,  he  will  bring  them  back 
unto  his  fold,  and  "lead"  them  in  safety  to  his  heavenly 
kingdom — Nor  will  he  leave  them  destitute  even  of  present 

"  comforts:" 

8  Jer.  V.  3.  *  Ezek.  xxxiii.  31.  ^  2  Chron.  xxviii.  2«. 

^  Numb.  xvi.  31,32.     1  Cor.  X.  1 — lo.        '  Jer.  lii.  19, 

L  2 


7  48  god's    31ERCY    TO    THE  (515.") 

**  comforts :"  the  peace  and  happiness,  wliich  they  have  in 
vain  sought  for  in  the  ways  of  sin,  he  will  give  in  the  paths 
of  righteousness  and  true  holiness — ] 

■  It  is  to  be  remembered,  however,  that  he  will^first 
make  them  *•' mourn"  for  their  transgressions  • 

[While  sinners  continue  obstinate,  it  is  not  possible  that 
they  should  obtain  favour  with  the  Lord — God  must  altogether 
deny  himself  before  he  can  receive  the  impenitent — He  has 
declared  that  all  must  repent  who  would  not  perish "^ ;  and 
that  it  is  in  a  way  of  weeping  and  supplication  that  he  will 
lead  them  to  himself" — It  is  the  broken  and  contrite  heart 
alone  that  he  will  not  despise" — He  says,  "  Only  acknow- 
ledge thine  iniquity:"  and  when  his  time  is  come  for  subduing 
a  sinner  to  the  obedience  of  faith,  he  will  "  take  away  his 
stony  heart,  and  give  him  a  heart  of  flesh p;"  he  will  first 
"give  him  repentance;  and  then  remission  of  sini" — He  will 
cause  him  to  become  a  mourner  in  Zion ;  and  then  will  give 
him  beauty  for  ashes,  the  oil  of  joy  for  mourning,  and  the 
garment  of  praise  for  the  spirit  of  heaviness  ^ — ] 

This  subject  may  lead  us  to  observe 

1 .  Of  what  importi^nce  it  is  to  search  out  the  hidden 
corruptions  of  our  hearts ! 

[Covetousness  is  a  sin  of  which  scarce  any  persons  in  the 
world  acknowledge  themselves  guilty :  nor,  however  much 
they  be  under  the  power  of  it,  do  they  see  any  occasion  for 
humiliation  before  God,  provided  they  be  free  from  gross  and 
scandalous  offences — But  the  predominance  of  that,  or  any 
other  vile  affection  in  the  heart,  may  fill  God  with  wratli 
against  us,  and  cause  him  to  hide  his  face  from  us  for  ever, 
and  to  smite  us  with  his  heaviest  judgments — Should  we  not 
then  be  afraid  of  "speaking  peace  to  ourselves,  when  there  is 
no  peace'  ?" — Should  we  not  beg  of  God  to<j^ive  us  increas- 
ing views  of  those  chainbers  of  imagery,  where  ten  thousand 
abominations  lurk  unseen  *  ?  Should  we  not  with  all  diligence 
search  our  hearts,  to  find  whether  there  be  any  way  of  wicked- 
ness allowed  within  us"r — Let  there  be  an  holy  jealousy  in 
every  breast:  let  the  utmost  care  be  used;  lest  wc  deceive 
ourselves  to  our  eternal  ruin — ] 

2.  How  necessary  is  it  IQ:  notice  the  dealings  of  God 
towards  us ! 

[If  we  mett  with  temporal  afflictions,  we  should  regard 

them 

*Luke  xiii.  3.  "  Jer.  xxxi.  9.  *  Vs.  li.  17. 

>  Ezek.  xxxvi.  16.     "J  Acts  v.  31.  '  Isai.  Ixi.  3. 

'  Jer.  vi.  14.  '  Ezek.  viii.  6 — 15.       "  Ps.  cxxxix.  23,  24. 


(515.)  MOST    OBSTINATE    SINNERS.  1 4g 

them  as  sent  by  God;  and  though  they  are  tokens  of  love  to 
his  people,  yet  are  they  indications  of  wrath  to  his  enemies; 
and,  whether  we  be  converted  or  not,  they  have  a  voice  which 
it  becomes  us  to  hear  with  attention  and  reverence" — If  we 
are  visited  with  spiritual  judgments,  if  God  hides  his  face 
from  us  in  the  ordinances,  and  withholds  the  influences  of  his 
Spirit,  we  should  still  more  earnestly  enquire,  wherefore  God 
contendeth  with  us'  ? — Perhaps  we  should  find  that  God  is 
wroth  on  account  of  our  pride,  am])ition,  woridliness,  or  some 
other  hateful  lust;  and  that,  as  he  would  not  hear  the  Jews, 
even  "when  they  made  many  prayers,  because  their  hands 
were  full  of  blood,"  so  some  cursed  abomination  has  provoked 
him  to  withdraw^  from  us— If  we  perceive  no  particular  trial, 
cither  temporal  or  spiritual,  we  must  not  even  then  conclude 
that  all  is  well,  since  it  is  the  very  nature  of  spiritual  judg- 
ments to  blind  the  eyes,  and  sear  the  conscience,  and  harden 
the  heart — Of  this  we  may  be  sure  ;  that  whether  our  outward 
circumstances  be  prosperous  or  adverse,  they  are  equally  calls 
and  invitations  from  God  ;  and  are  intended  as  incentives 
to  gratitude  or  humiliation — Let  us  then  both  notice  and 
improve  his  works  of  providence  and  grace;  let  us  improve 
them  by  obeying  him  that  calls,  and  "  turning  unto  him  that 
smites  us" — ] 

3.  How  thankfully  should  we  accept  the  present  offers 
of  his  mercy. 

[Now,  notwithstanding  all  our  "  frowardness,"  the  voice 
of  mercy  sounds  in  our  ears — But  how  vain  will  it  be  to  wish 
for  one  such  promise  in  the  eternal  world !  God  will  not  then 
say,  "I  will  heal  him;"  but,  "  I  have  seen  his  ways,  and 
will  execute  vengeance  on  him  to  the  uttermost" — Now  God 
would  "  comfort  us"  if  we  turned  to  him  with  "mourning;" 
but  then,  though  we  weep  and  wail  ever  so  much,  he  will  not 
vouchsafe  to  us  one  glimpse  of  his  favour,  or  the  smallest 
possible  mitigation  of  our  pain — Let  us  then  entertain  a 
grateful  sense  of  his  unspeakable  kindness— Let  us  "turn  to 
him  with  weeping  and  with  mourning" — Let  us  humble  our- 
selves in  the  dust  before  him ;  and  pray,  that,  where  sin  has 
abounded,  his  grace  may  much  more  abound^.] 

*  Mic.  vi.  9.  ''  Job  X.  2.  •  Rom.  v.  20. 


1-3 


[     150    ] 


DXVI.     CHRIST    CAME    TO    SAVE    SINNERS. 

1  Tim.  i.  15.  Thin  is  a  faithful  saying,  and  xcorthy  of  all 
acceptation,  that  Christ  Jesus  came  into  the  zcorld  to  save 
sinners. 

IT  is  said  of  the  Athenians  that  "  they  spent  their 
time  in  nothing  else  but  in  telling  or  heaving  some  new 
thin^^"  This,  to  say  the  least,  was  a  very  unprofitable 
way  of  employing  their  precious  hours  :  for  of  the  reports 
that  are  most  industriously  circulated,  many  are  false, 
many  doubtful,  many  frivolous  j  and  of  those  that  are 
true  and  important,  the  far  greater  part  do  not  properly 
concern  us.  But  there  is  one  report  that  has  spread  far 
and  wide,  in  wiiich  we  are  all  deeply  interested  j  the 
jxtrticulars  of  which,  together  with  the  general  character 
of  the  report  itself,  it  is  our  intention  to  lay  before  you 

I.  The  report  itself 

In  general  the  report  is,  that  "  Jesus  Christ  came  into 
the  world  to  save  sinners."  But  because  of  its  singular 
importance,  it  will  be  proper  that  we  enter  mto particulars, 
and  tell  you  distinctly 

1 .  Who  Jesus  Christ  was 

[He  was  a  man  in  every  respect  like  ourselves,  sin  only 
excepted.  But  he  was  Gotl  also:  he  was  the  only-begotten 
Son  of  God,  "  God  of  God,  light  of  light,  very  God  of  very 
God."  To  declare /«////  who  he  was,  is  beyond  the  power 
of  any  finite  being:  since  "none  knoweth  the  Son  but  the 
Father':"  yet  we  know  infallibly  from  scripture  that  he  was 
the  eternal  ^  immutable  Jehovah  %  God  manifest  in  the  flesh**, 
God  over  all,  blessed  for  ever'.] 

2.  How  he  came  into  the  world 

[He  was  born  like  other  men;  but  he  was  not  begotten 
in  the  way  ol  ordinary  generation.  He  was  formed  by  the 
power  of  the  Holy  Ghost  in  the  womb  of  a  pure  virgin,  that 
he  might  partake  of  our  natu^  without  inheriting  our  cor- 
ruption^. He  was  bora  under  circumstances  of  peculiar 
meanness:  his  life  also  was  spent  in  poverty  and  disgrace : 
and  his  death  was  the  most  cruel  and  ignominious   that  could 

be 

•  Matt.  xi.  27,  ''  Mic.  v.  2.  with  John  xvii.  5. 

'^  lieb.  xiii.  8.  ^  1  Tim.  iii.  16. 

=  Rom.  ix.  5.  f  Luke  i.  35.     . 


(516.)  CHRIST    CAME    TO    SAVE    SINNERS.  I51 

be  inflicted  on  him.  But  he  foreknew  from  the  beginnmg  al^ 
that  he  should  suffer,  and  yet  vohintarily  took  upon  liim  our 
nature,  that  he  might  both  do  and  suffer  all  that  was  appointed 
of  the  Father.] 

3.  For  what  end  he  came  into  the  world 
[Never  was  there  such  an  errand  before,  or  since.  His 
own  creatures  had  ruined  themselves;  and  he  came  to  save 
them.  Though  it  was  his  law  that  they  transgressed,  and  his 
authority  that  they  despised,  and  Aes  yoke  that  they  cast  off; 
yea,  though  he  was  the  one  great  object  of  their  contempt 
and  abhorrence,  he  came  to  save  them.  Though  he  knew  that 
they  would  murder  him  as  soon  as  ever  he  should  put  himself 
into  their  power,  yet  he  came  to  save  them  ;  to  save  the  vilest 
of  them,  not  excepting  those  who  unrighteously  condemned 
him,  or  insultingly  mocked  him,  or  cruelly  pierced  him  with 
the  nails  and  spear.  When  there  was  no  alternative  but  either 
that  they  must  perish,  or  he  come  down  from  heaven  to  suffer 
in  their  stead,  down  he  came  upon  the  wings  of  love,  and 
"saved  them  from  the  curse  of  the  law  by  becoming  a  curse 
for  them  ^."  He  suffered  that  they  might  go  free;  and  died, 
that  they  might  live  for  ever.] 

That  this  is  *'  not  a  cunningly  devised  fable,*'  Avill 
appear,  if  we  consider  what  is  said  in  the  text  respecting 

II.  The  character  of  this  report 

St.  Paul,   who  had  examined  it  thoroughly,  declares 
that  it  is 

1 .  Worthy  of  credit 
[So  strange  a  report  as  this  ought  on  no  account  to  be 
believed,  unless  it  can  be  proved  beyond  a  possibility  of  doubt. 
Credulity  in  a  concern  that  so  deeply  involves  the  honour  of 
God  and  the  welfare  of  all  the  human  race,  would  be  criminal 
in  the  highest  degree.  But  we  need  be  under  no  apprehen- 
sions respecting  the  truth  of  this  report.  "  It  is  0.  faithful 
saying  :"  it  is  attested  by  the  accomplishment  of  prophecies 
the  most  numerous,  the  most  minute,  the  most  opposite  and 
irreconcileable ;  of  prophecies,  which  no  human  wisdom  could 
have  devised ;  no  human  power  could  accomplish.  It  has 
been  credited  by  thousands  who  were  at  first  most  adverse  to 
it:  it  has  always  appeared  with  more  convincing  evidence 
in  proportion  as  it  has  been  scrutinized  and  examined  :  and 
multitudes  have  propagated  it  at  the  peril  of  their  lives,  and 
sealed  the  truth  of  it  with  their  blood.   There  is  no  species  of 

evidence 
*  Gal.  iii.  13. 

L4 


preached  unto  you,  let  him  be  accursed.  After  you  have 
remarked  the  extreme  force  and  si,i];nificancy  of  the  words, 
observe  that  the  apostle  denounced  an  anathema  twicCy 
even  denouncing  it  against  ]ibmelj\  should  he  ever  be 
guilty  of  what  he  condemns,  denouncing  it  even  against 
an  angel  from  heaven  in  the  same  case. 

You  must  observe,  the  apostle  does  not  always  use  the 
same  vehemence  when  he  speaks  against  error.  In  the 
fourteenth  of  the  epistle  to  the  Romans,  he  contents  him- 
self with  calling  those  weak  in  the  faith  who  would  eat 
only  herbs,  and  exhorts  the  other  believers  to  bear  with 
them.  In  the  third  chapter  of  the  first  to  the  Corin- 
thians, he  protests  to  those  who  build  with  wood,  hay, 
and  stubble,  upon  Christ  the  foundation,  that  their  work 
should  be  burnt,  but  that  they  should  be  saved,  though  it 
should  be  as  byjire.  In  the  seventeenth  of  Acts,  we  are 
told,  his  spirit  was  stirred  when  he  saw  the  idolatry  and 
superstition  of  the  Athenians.  Elsewhere  he  says,  Ijany 
man  dejile  the  temple  of  Gad,  him  shall  C^od  destroy.  In 
all  these  there  is  a  force ;  but  nothing  like  w'hat  appears 
in  these  I'eiterated  words.  Though  zee,  or  an  angel  from 
heaven,  preach  any  other  gospel  to  you  than  that  which  we 
have  preached  unto  you,  let  him  be  accursed.  As  we  said 
before,  so  say  I  now  again,  If  any  ludn  preach  any  other 
gospel  unto  you  than  that  ye  have  received,  let  him  be  ac- 
cursed.  Why  so?  because  the  apostle  speaks  here  of  an 
essential  cov\u\A\QVi  of  the  Gospel,  which  the  false  apostles 
aimed  at  in  the  churches  of  Galatia ;  they  were  annihi- 
lating the  grace  of  Christ  by  associating  it  with  the 
Mosaic  economy ;  they  aimed  at  the  entire  ruin  of  the 
church  by  debasing  the  purity  of  the  Gosj)el.  In  this 
case,  .the  conscience  of  this  good  man  could  contain  no 
longe): ;  he  stretched  his  zeal  and  vehemence  as  far  as 
possible;  he  became  inexorable,  and  pronounced  ana- 
themas ;  nothing  prevented  him,  neither  the  authority  of 
the  greatest  men,  no,  nor  yet  the  dignity  of  the  glorious 
angels  :  If  we,  or  an  an  gel  from  heaven,  preach  any  other 
gospel,  let  him  be  accursed. 


XXV. 

OBSERVE    DIFFERENT    INTERESTS, 

Tlius,  if  you  are  explaining  the  miracle  uhich  Jesus 
Christ  wrought  in  the  synagogue  on  a  Sabbath-clay,  when 
he  healed  the  withered  hand,  in  the  presence  of  the 
Ilerodians  and  Pharisees,  you  may  remark  the  different 
int treats  of  the  spectators  in  that  act  of  our  Lord  Jesus  ; 
for,  on  the  one  hand,  Moses  and  his  religion  seemed 
interested  therein  two  ways:  i.  This  miracle  was  done 
on  a  (hiy  in  which  Moses  had  commanded  them  to  do  no 
manner  of  work.  And,  2.  This  was  done  in  a  si/nagogue 
consecrated  to  the  IMosaic  worship,  so  that  it  was  in  a 
manner  insulting  Pvloses  in  his  own  house.  Farther,  the 
Hcrodiaus,  \vho  were  particularly  attached  to  the  person 
of  Herod,  either  for  political  reasons,  or  for  some  others 
unknown,  were  obliged  to  be  offended;  for  this  miracle 
had  a  tendency  to  prove  Christ's  Messiahship,  and  thereby 
(as  was  commonly  thought)  his  right  to  the  kingdom  of 
Israel;  and,  consequently,  this  must  blacken  the  memory 
of  Herod,  who  endeavoured  to  kill  him  in  his  infancy, 
Tlie  Pharisees  were  no  less  interested ;  for  they  consi- 
dered Christ  as  their  reprover  and  enemy,  and  could  not 
help  being  very  much  troubled  whenever  they  saw  Jesus 
Christ  work  a  miracle.  Observe  the  interest  of  our  Lord 
Jesus  Christ ;  his  concern  was  to  do  good,  wherever  he 
had  an  opportunity,  and  to  glorify  God  his  Father,,  by 
confirming  the  word  of  his  Gospel  by  acts  of  infinite 
powei'.  The  poor  ajjiieted  man  had  a  double  interest  in 
it — the  healing  of  his  body,  and  the  improvement  of  his 
inind. 

Thus  this  action  of  Jesus  Christ,  having  divers  rela- 
tions, becomes,  as  it  were,  a  point,  whence  many  lines 
may  be  drawn,  one  on  this  side,  another  on  that ;  and 
hence  arise  the  dilierent  remarks  which  may  be  made 
upon  it. 

XXVL 

DISTINGUISH. DEFINE. —  DIVIDE. 

To  speak  properly,  we  distinguish  when  we  consider  a 
thing  in  different  views.     As  for  example,  Faith  is  con- 
siderable, 


152  CHRIST    CAME    TO    SAVE    SINNERS.  (516.) 

evidence  wanting  to  confirm  it:  so  that  it  is  impossible  to 
doubt  of  its  truth,  if  only  we  enquire  into  it  with  diligence 
and  candour  ] 

2.  Worthy  of  acceptation 
[There  are  many  reports  that  are  true,  which  yet  are 
unworthy  of  any  serious  concern.  But  this  is  so  universally 
interesting,  and  withal  so  precious,  that  it  is  worthy  to  be 
received  by  all  mankind  with  the  liveliest  joy  and  exultation. 
If  it  be  considered  only  as  affecting  the  present  happiness  of 
men,  there  is  no  other  report  deserving  of  the  smallest  atten- 
tion in  comparison  of  this.  None  but  God  can  tell,  how  many 
myriads  of  souls  it  has  delivered  from  the  deepest  distress  and 
anguish,  and  filled  with  peace  and  joy  unspeakable.  In  truth, 
there  is  no  so/zW  comfort  upon  earth  but  what  arises  from  the 
belief  of  these  joyful  tidings.  But  if  we  extend  our  views 
to  the  elernal  felicity  which  the  crediting  of  this  report  has 
occasioned ;  if  we  look  at  the  myriads  of  saints  that  are  already 
around  the  throne  of  God,  and  consider  what  numbers  are 
continuallj-  adding  to  them  from  this  lower  world,  and  what 
an  Ir.numcrable  host  there  will  be  at  the  last  day,  that  will  have 
been  rescued  from  hell,  and  exalted  to  glory  solely  through 
the<i  crediting  of  this  report,  surely  we  shall  say  it  is  "  worthy 
of . -7  acceptation,"  worthy,  not  merely  to  be  credited,  but 
to  be  entertained  in  our  hearts  with  the  devoutest  gratitude 
and  thanksgiving.] 

Wc  shall  CONCLUDE  with  recommending  "this  saying" 
to  the  attention  of 

1 .  Those  who  have  lived  in  a  wilful  course  of  sin 
[You   cannot   but  have   some   secret  apprehension  that 

"your  end  will  be  according  to  your  ways."  How  acceptable 
then  ought  these  tidings  to  be  to  you  !  Do  not  despise  them. 
Do  not  aggravate  your  eternal  condemnation  by  rejecting 
them:  neither  put  them  from  you,  as  though  they  were  too 
good  to  be  true:  for  Christ  came  to  save  even  the  very  "  chief 
of  sinners;"  and  you,  if  you  will  believe  on  him,  shall  ex- 
perience his  salvation.] 

2.  Those  who  have  been  more  exemplary  in  their  lives 
[Do  not  imagine  that  you  are  able  to  save  yourselves:  if 

you  have  not  been  such  profligate  sinners  as  others,  still  j^ou 
are  "  sinners,"  and  must  be  saved  b}'  Jesus  Christ,  or  not  at 
all.  You  arc  but  too  apt  to  overlook  all  that  Christ  has  done 
and  suffered  for  you,  under  an  idea  that  your  moral  and  reli- 
gious duties  will  conciliate  the  divine  favour:  and  hence  it 
too  often  happens,  that,  while  "  publicans  and  harlots  enter 
into  his  kingdom,  persons  of  your  description  exclude  them- 
selves from  it.     But  know,  that  "  there  is  salvation  in  no 

other;'' 


(,016.)  CHRIST    CAME    TO    SAVE    SINNERS.  153 

Other:"  Christ  is,  and  must  be,  your  only  refuge,  aad  your 
only  hope ''.] 

3.  Those  who  have  ah-eady  received  it  into  their  hearts 
[Doubtless  this  report  has  already  been  a  source  of  joy 
and  consolation  to  you.  But  you  cannot  even  conceive  how 
rich  a  source  of  blessings  it  will  be,  if  only  3'ou  continue  to 
reflect  upon  it.  In  it  are  contained  "  all  the  treasures  of 
wisdom  and  knowledge':"  it  has  a  height  and  depth  and 
length  and  breadth,  that  no  finite  being  can  comprehend  ", 
and  that  through  eternal  ages  will  afford  incessant  and  in- 
creasing cause  for  wonder  and  adoration.  Let  this  report 
then  be  your  meditation  day  and  night,  and  while  r^'e,  as  God's 
ambassadors,  endeavour  to  propagate  it  with  our  lips,  do  you 
endeavour  to  recommend  and  confirm  it  by  t/ow  lives.] 

^  Acts  iv.  12.  '  Col.  ii.  3.  ^  Eph.  iii.  18,  19. 


DXVII.     THE   END    FOR  WHICH    THE  SON  OF  MAN  CAME. 

Luke  xix.  lo.     The  Son  of  man  is  come  to  seek  and  to  save 
that  ivltich  was  lost. 

ONE  would  iiiiaghie  that  all  should  be  pleased  with 
the  conversion  of  notorious  sinners :  but  it  too  often 
excites  indignation  rather  than  pleasure  in  the  breasts  of 
proud  Pharisees.  Zaccheus  was  a  tax-gatherer,  and 
most  probably,  like  the  rest  in  that  line,  was  addicted  to 
rapacity  and  extortion,  though,  perhaps,  not  in  so  great  a 
de<^ree  as  some  others.  He  having  a  curiosity  to  see 
Jesus,  and  not  being  able,  on  account  of  the  smallness  of 
his  stature,  ran  before,  and  climbed  up  into  a  tree  near 
which  Jesus  was  about  to  pass.  Our  blessed  Lord  in  an  ^ 
instant  converted  his  soul ;  and,  calling  him  down  from 
the  tree,  went  home  to  dine  with  him.  This,  it  seems, 
gave  great  offence  to  the  Pharisees,  who  could  not  endure 
to  see  such  a  distinguishing  favour  conferred  on  so  worth- 
less a  character.  But  our  Lord  vindicated  his  own 
conduct,  by  alleging  that,  however  sinful  Zaccheus  might 
be,  he  was  a  descendant  of  Abraham  ;  and  that  the  very 
intent  of  his  own  advent  in  the  flesh  was,  to  seek  and  to 
save  that  which  was  lost. 

To 


3  54  THE    END    FOR   WHICH  (^1?.) 

To  elucidate  these  comfortable  words,  we  shall  shew 

I.  Who  this  Son  of  man  is 

Tills,  to  those  who  beheld  him  in  the  flesh,  was  no  easy 
matter  to  determine^:  but  to  us  it  is  clear  as  the  light. 
Let  us  consult 

1 .  What  Jesus  has  said  of  himself 

[He  tells  us  that  "  the  Son  docs  whatsoever  the  Father 
does;"  "  quickens  whom  he  will,  even  as  the  Father  does  ;" 
"  has  all  judgment  committed  to  him  ;"  is  to  be  "  honoured 
even  as  the  Father  is ;  yea,  that  the  Father  is  not  honoured 
imless  he  also  be  honoured  :"  that  he  will  "  raise  the  dead  by 
his  voice:"  that  he  "  hath  life  in  himself  even  as  the  Father 
has ;"  and  "  has  authority  to  execute  judgment  also,  because 
HE  IS  THE  SON  OF  MAN^"  Here  he  calls  himself  "  the  Son," 
"  the  Son  of  God,"  "  the  Son  of  man,"  evidently  shewing, 
that  tlicse  different  names  were  of  the  same  import,  and  that, 
notwithstanding  he  was  a  man,  he  possessed,  and  exercised, 
a  divine  power. 

He  speaks  of  the  Son  of  man  as  existing  in  heaven  before 
his  incarnation',  before  the  world  was  made'',  and  even  while, 
in  his  human  nature,  he  was  on  earth*. 

He  declared  that  the  Son  of  man  had  a  power  to  dispense 
with  the  sabbath',  and  even  to  forgive  sins^;  and  when  ac- 
cused of  being  guilty  of  blasphemy  for  arrogating  such  power 
to  himself,  he  reasserted  his  claim  to  that  divine  prerogative, 
and  wrought  a  miracle  in  confirmation  of  it.  Finally,  he 
foretold  that  "  the  Son  of  man  would  come  again  in  his  ore// 
glory,  with  his  holy  angels'':"  and  he  bade  his  disciples 
"  watch  and  pray,  that  they  might  be  worthy  to  stand  before 
the  Son  of  man '." 

Put  these  words  into  the  mouth  of  Peter,  or  Paul,  or  any 
creature,  however  exalted,  and  they  will  appear  aftogant,  and 
blasphemous,  in  the  extreme.] 

2.  What  his  disciples  have  said  of  him 

[The  author  of  the  Epistle  to  the  Hebrews  says,  "  When 
God  brineeth  in  the  first-begotten  into  the  world,  he  saith, 
Let  all  the  angels  of  God  worship  him  :"  and  again,  "  Thy 
throne,  O  God,  is  for  ever  and  evei;"  and  again,  "  What  is 

^  man, 

*  When  he  spoke  of  his  approaching  crucifixion,  and  yet  of 
drawing  all  men  to  himself,  his  hearers  could  not  conceive  how  such 
opposite  things  could  be  affirmed  of  the  same  person,  the  one  indicating 
him  to  be  aman,  the  other,  to  be  God.  Hence  they  ask  him,  "  Who 
is  this  Son  of  man  ?"    John  xii.  S^  — 34. 

•>  Johnv.  19—27.  '  John  vi.  6a.  ^  John  xvJi.  5. 

«  John  iii.  13.  '  Mark  ii.  28.  «  Luke  v.  40—24. 

•^  Matt.  XXV.  31.  *  Luke  xxi.  36, 


(517.)  THE    SON    OF    MAN    CAME.  155 

mail,  that  thou  art  mindful  of  him  ?  or  the  Son  of  man,  that 
thou  visitest  him  ?  Thou  madest  him  a  httle  (or,  for  a  Httle 
time)  lower  than  the  angels  •"."  What  can  all  this  mean,  but 
that  he  was  infinitely  superior  to  angels  in  his  pre-existent 
slate,  but  was  made  lower  than  them  for  a  little  while,  for  the 
great  purposes  of  our  redemption  r 

But  St.  Peter  speaks  in  terms  that  cannot  well  be  misun- 
derstood. Our  Lord  put  this  question  to  his  disciples  ; 
**  Whom  do  men  say  that  I,  the  Son  of  mnn,  am  i  And  they 
said,  Some  say  thou  art  John  the  Baptist,  some  Elias,  some 
Jeremias,  or  one  of  the  prophets.  He  saith  unto  them,  But 
whom  say  ye  that  I  am  ?  And  Simon  Peter  answered  and 
said,  Tliou  art  the  Christ,  the  Son  of  the  living  God."  Our 
Lord  immediately  replied,  "  Blessed  art  thou,  Simon  Bar- 
jona,  for  liesh  and  blood  hath  not  revealed  it  unto  thee,  but 
my  Father  which  is  in  heaven'."  Now  if  Peter  meant  only 
to  say  that  he  was  a  good  man,  or  a  prophet,  what  was  there 
in  that  which  he  might  not  see  and  know  without  any  parti- 
cular revelation  of  it  to  his  soul  ? 

St.  Stephen  is  yet  more  strong  and  decisive:  for  when  he 
was  "  full  of  the  Holy  Ghost,"  lie  said,  "  I  see  the  heavens 
opened,  and  the  Son  of  man  standing  at  the  right  hand  of 
God  :"  upon  which  his  hearers,  filled  with  indignation,  stoned 
him,  callmg  upon  God,  and  saying,  ^*  Lord  Jesus,  receive 
my  spirit""."  Now  is  it  not  utterly  unaccountable,  that  a 
man  full  of  the  Holy  Ghost,  when  favoured  with  a  vision  of 
God»  and  of  Jesus  standing  at  the  right  hand  of  God,  should, 
in  the  very  hour  of  death,  address  himself  to  Jesus,  and  not 
unto  the  Father,  and  that  too  almost  in  the  very  words  that 
Jesus  himself  had  used  when  addressing  his  heavenly  Father, 
if  Jesus  were  not  higher  than  any  created  being  ?  If  he  did 
not  see  that  the  Son  of  man  was  also  the  Son  of  God,  yea, 
"  God  over  all,"  equal  with  the  Father,  he  was  deservedly 
stoned  to  death,  as  the  vilest  blasphemer  that  ever  lived  upon 
the  earth. 

Who  can  see  the  disciples  of  our  Lord  paying  him  such 
honour,  and  doubt  what  ideas  they  annexed  to  that  lowly 
title,  "  the  Son  of  man  ? "  ] 

4.  What  his  enemies  said  of  him 
[There  can  be  no  doubt  but  that  they  understood  the  terms 
"  Son  of  man,"  and,  «  Son  of  God,"  to  be  equivalent,  and 
that,  when  used  in  their  highest  sense,  they  denoted  equality 
with  God  himself.  When  our  Lord  stood  before  the  supreme 
council  of  the  Jews,  he  said  to  them,  "  Hereafter  shall 
the  Son  of  man  sit  on  the  right  hand  of  the  power  of  God." 

Upon 

"  I'«^-  i-  6,  8.  and  ii.  6,  7.  1  Matt.  xvi.  13—17. 

"  Acts  vii.  56,  59. 


156  THE    tND     I  OR    WHICH  (51?.) 

TIpon  which  they  all  exclaimed,  Art  thou  then  the  Son  of 
God"?  to  which  he  answered,  "  Ye  say  truly,  that  I  am"." 

On  another  occasion  we  arc  told,  that  the  Jews  sought  the 
more  to  kill  him,  because  he  not  only  had  broken  the  sabbath, 
but  said  also,  "  that  God  was  his  Father,  making  himself  equal 
zcith  God°-" 

But   the   strongest   testimony  of  all    is,   that  his  enemies 
actually  put  him  to  death  for  calling  himself  the  Son  of  man. 
AVhen  the  witnesses  that  appeared  against  him,  agreed  not  in 
their  testimony,  the  high  priest  asked  him,  "  Art  thou  the 
Christ,  the  Son  of  the  Blessed?    And  Jesus  said,   I  am  :   and 
ye  shall  see  the  Sonoftnan  sitting  on  the  right  hand  of  power, 
and   coming  in  the  clouds  of  heaven."     In   these  words  he 
evidently  referred  to  that  glorious  prophecy  of  Daniel,  where 
the  Son  of  man  is  represented  as  receiving  from  the  Father 
an  universal  and  everlasting  dominion  p.     Instantly  the  high 
priest  rent  his  clothes,  and  said,  "  What  need  we  any  further 
witnesses?    Ye  have  heard  the  blasphemy  :  What  think  ye? 
And  they  all  condemned  him  to  be  worthy  of  death''."     Now, 
if  the  name  "  Son  of  man  "  did  not  import  that  he  was  God 
also,  wdiy  did  not  our  Lord  rectify  their  mistake,  and  inform 
them   that  he  did  not  intend  to  arrogate  divine  honour   to 
himself,  or  to  insinuate  that  he  was  any  more  than  a  common 
])rophet  ?    By  this  he  would  have  invalidated   in  an  instant 
the  charge  of  blasphemy,  and  have  obliged  them  either  to 
release  him,  or  to  find  some  other  prete.xt  for  putting  him  to 
death.     But  our  Lord   knew  that  they  were  right  in   their 
interpretation  of  his  words  ;    and  therefore  he  submitted  in 
silence  to  the  sentence  that  was  dictated  by  their  blind  infu- 
riated zeal ',] 

It  will  be  found  an  easier  task  to  shew 

II.  For  what  purpose  he  came  into  the  worl4 

In  our  Lord's  assertion  respecting  this,  we  cannot  fail 

to  notice 

1 .  The  humiliating  description  which  he  gives  of  the 

human  race  .     ,  ,       ... 

[Every  living  man  is  characterized  by  this  description, 
«  That   Khich  zvas   lost."     All  are   "  by  nature   children  of 

'-^  wrath :" 

»  Luke  xxii.  6g,  70.  °  John  v.  18. 

P  Dan.  vii.  13,  14.  '^  Mark  xiv.  61—64. 

'  Thus  it  fully  appears  that  "  the  Son  of  man"  is  none  other  than 
"  God  manifest  in  the  tiesh."  And  though  there  are  many  passages 
that  more  directly  prove  this  poiiu,  yet  are  these  peculiarly  strong, 
inasmuch  as  they  prove  the  divinity  of  Christ  from  things  which 
are  spoken  of  him  under  that  title,  which  most  of  all  denotes  his 
humanity. 


(517.)  1'"^'  s^'^^*  ^^'  ^^'^^'  ^-^^i^-  157 

wrath':"  and  by  practice  they  liave  aggravated  their  guilt 
and  condeinnation  a  thousand-fold.  To  understand  the  full 
import  of  this  word,  "  lost,"  let  us  reflect  on  the  state  of 
those  that  are  already  in  hell,  their  guilt,  their  condemnation 
by  the  law,  their  banishment  from  the  divine  presence,  their 
inconceivable  and  irremediable  misery,  then  we  shall  see  our 
own  state,  witli  this  only  difference ;  that  zee  are  yet  on  mercy's 
ground,  and  may  have  our  sentence  reversed,  and  our  misery 
prevented  :  whereas  thei/  arc  gone  beyond  redemption  :  the// 
are  criminals  already  executed  ;  and  zee  are  under  the  same 
sentence,  uncertain  whether  we  shall  not  the  very  next  hour 
be  called  forth  for  execution,  but  with  a  pardon  offered  us 
on  certain  terms.  O  that  we  could  realize  this  awful 
thought ! — ] 

2.  The  explicit  declaration  which  he  makes  of  the 
intent  of  his  coming 

[We  should  never  have  sought  him  :  we  are  like  a  lost 
sheep,  that  never  traces  back  its  steps  to  the  fold  it  has  de- 
serted. Ue  therefore  came  to  "  seek"  us.  How^ever  solicitous 
we  had  been  to  avert  the  wrath  of  God,  we  never  could  have 
done  it  by  any  means  within  our  own  power.  He  therefore 
came  to  "  save"  us ;  to  save  us  by  his  blood  from  the  guilt  of 
our  sins;  to  save  us  by  his  Spirit  from  the  power  and  pollution 
of  them. 

To  form  a  just  idea  of  our  state  by  means  of  his  advent, 
let  us  once  more  consider  the  state  of  those  in  hell.  Let  us 
suppose  that  he  went  down  to  hell  itself,  and  there  proclaimed 
liberty  and  salvation  To  those  who  would  believe  in  him  :  the 
state  of  his  auditors  there  would  exactly  represent  our  state: 
and  if  we  do  not  take  the  same  interest  in  the  glad  tidin^-s 
that  they  would,  it  is  because  we  do  not  J'eel  ourselves  so 
utterly  lost  as  we  really  are. 

But  whether  we  will  believe  it  or  not,  this  is  our  state,  and 
to  deliver  us  from  it  was  the  great  end  of  his  advent.  It  was 
for  this,  that  the  Son  of  God  humbled  himself  to  become  a 
son  of  man  ;  and,  if  we  will  believe  in  him,  he  will  exalt  us 
children  of  men,  that  we  may  be  "  sons  and  daughters  of 
the  Lord  Almighty'."] 

Application" 

1 .  To  those  who  deny  that  they  are  utterly  lost  and 
undone 

[Produce  one  person  that  is  not  wholly  lost,  and  we  will 

shew 
'  F.ph.  ii.  3.  t  joj^n  i_  J  2. 

"  The  latter  part  of  the  subject  is  so  plain  and  easv.  that  th« 
voungest  Minister  can  be  at  no  loss  to  illustrate  it 


158  THE    END    FOR    WHICH    CHRIST    CAME.      (.517.) 

shew  you  one  that  has  nothing  to  do  with  Christ,  any  more 
than  Satan  himself  has.  It  was  only  them  that  are  Inst  that 
Christ  came  to  seek  and  save.  Let  proud  self-justifying  sin- 
ners consider  this.] 

2.  To  those  who  desire  to  obtain  salvation 
[The  person  that  came  to  seek  and  save  you  was  fully 
equal  to  the  task.  He  was  God  as  well  as  man ;  and  there- 
fore there  can  be  no  want  of  efficacy  in  his  blood  to  pardon, 
or  in  his  grace  to  sanctify,  you.  Trust  in  him,  and  he  will 
prove  himself  able  to  save  you  to  the  very  uttermost.] 


DXVIII.       HELP    IN    CHRIST    FOR    SELF-DESTROYED 
SINNERS. 

Hos.  xiii.  9.     O  Israel,  thou  hast  destroyed  thyself;   ^'^^  ^'^  "'^ 
is  thy  help. 

THE  great  mass  of  nominal  Christians  need  to  be 
informed  respecting  their  state  by  nature,  and  the  means 
by  which  they  are  to  be  delivered  from  it — And  they 
who  have  a  theoretical  acquaintance  with  these  things, 
yet  need  to  be  put  frequently  in  remembrance  of  them, 
in  order  that  they  may  be  more  abidingly  influenced  by 
the  consideration  of  them — In  the  words  of  our  text,  all 
mistakes  on  these  points  are  clearly  rectified  j  and  we  are 
told  on  the  authority  of  God  himself,  that 

I.  IVfan's  destruction  is  of  himself 

"Whatever  we  may  imagine  to  the  contrary,  there  are 
multitudes  of  the  human  race  eternally  destroyed  '*— 
Their  destruction  too  is  altogether  of  themselves  :  for 

1 .  They  will  walk  in  the  way  that  leads  to  it 
[God  has  told  diem  plainly  that  eternal  misery  must  be 
the  fruit  of  sin  and  impenitence'' — Yet  men  will  continue  to 
disregard  the  warnings  of  GotiT^imd  to  practise  the  things 
which  are  displeasing  to  him  ! — What  then  must  become  of 
diem,  if  Uiere  be  any  truth  in  the  word  of  God  ?  or  whom 
must  they  blame,  when  they  feel  the  judgments  which  they 
would  not  fear? — The  man,  who  by  a  poisonous  draught, 
or  by  any  odier  meiuis,  puts  a  period  to  his  life,  is  not  more 

the 

*  Matt,  vii,  13,  14,  »>  \  Cor.  vi.  9,  10.    Luke  xiii.  3. 


(518.)  HELP    IN    CHRIST    FOR   SINNERS.  I59 

the  author  of  his  own  death,  than  these  are  of  their  own 
destruction — ] 

2.  They  will  not  use  the  means  which  God  has  pre- 
scribed for  their  escape 

[God  has  graciously  opened  a  way  for  the  salvation  of  a 
ruined  world  :  he  has  sent  his  only  dear  Son  to  die  for  sinners 
and  his  good  Spirit  to  instruct  and  sanctify  them — But  men 
will  not  seek  to  be  washed  in  the  Redeemer's  blood  :  thev 
will  not  pray  for  the  influences  of  the  Holy  Spirit :  they  will 
not  cordially  accept  the  salvation  offered  them — They  are  so 
intent  on  their  yvorldly  business  or  pleasure,  that  they  will  not 
afford  time  for  spiritual  employments — Is  it  not  then  utterly 
their  own  fault  if  they  perish  ? — A  man,  who  having  taken  a 
poisonous  draught,  whether  intentionally  or  not,  would  be 
justly  considered  as  the  author  of  his  own  death,  if  he  obsti- 
nately refused  an  antidote  that  was  tendered  to  him  :  and  so 
must  they  be  considered  as  destroying  themselves  who  neglect 
the  means  which  God  has  provided  for  their  escape — ] 

3.  They  make  use  of  every  thing  ultimately  to  ensure 
their  own  destruction 

[U'hether  they  look  upzcards  to  God,  or  around  them  to 
the  world,  or  zcithin  them  to  their  orcn  experience,  they  turn 
every  thing  into  an  occasion  of  fostering  their  own  delusions 
and  of  lulling  themselves  asleep  in  a  fatal  security  = ] 

But 

*  This  truth  will  be  seen  in  the  most  stviking  point  of  view,   by 
the  following  concise  statement.     Men  lake  this  occasion 
I.  From  God  himself 

From  his  perfections — 

From  his  sovereignty;  "  If  he  will  not  give  me  his  grace,  how  caa 
I  help  myself?" 

From  his  mercy  ;  "  God  is  too  merciful  to  condemn  any  man." 

From  his  providence — 

If  it  be  indulgent ;  "  These  blessings  are  proofs  of  his  love." 

If  it  be  afflictive  ;  "  I  have  my  sufferings  in  this  life." 

From  his  grace — 

"  He  gave  his  Son  to  die  for  me  ;    therefore  I  have  nothing  to 
fear." 

2.  From  the  world  around  them 
From  the  godly — 

If  they  are  consistent ;  "  They  are  unreasonably  precise." 
If  they  are   inconsistent;   "They  are  hypocrites;    they  are  all 
alike  ;  I  am  as  good  as  they ;  only  I  make  less  talk  about  religion." 
From  the  ungodly— 
"  I  can  never  tlunk  that  so  many  are  wron^j,  and  so  few  right." 

*•  3-  Froiu 


l60  HtLP    IN'    CIIIUST    FOR  (-518) 

But  though  man's  destruction  is  of  himself,  we  must 
not  suppose  that  his  salvation  also  is  of  himself:  no; 

II.   His  salvation  is  of  God  alone 

If  we  enquire  who  it  is  that  thus  arrogates  to  himself 
the  exclusive  power  of  savins  sinners,  we  shall  find  that 
it  is  the  Lord  Jesus  Christ,  who  alone  is  "  kini^ "  in 
Sion'',  "  besides  whom  there  is  no  Saviour*","  and  who 
invariably  claims  this  as  his  unalienable  prerogative  f. 

1.  There  is  help  for  us  in  no  other 
[Who  besides  him  could  possibly  make  atonement  for  our 

sins^^    Man  himself  could  never  satisfy  divine  Justice 

Nor  could  all  the  angels  in  heaven  offer  unto  God  a  sufficient 

sacrifice  for  tlie  sins  of  men None  but  He  who  was 

"  Jehovah's  Fellow "  was  equal  to  the  task  of  expiating 
transgression,  and  effecting  a  reconciliation  between  God  and 
man  s 

Who  besides  him  could  rescue  us  out  of  the  hands  of  our 
spiritual  enemies?  He  is  that  stronger  man,  who  alone  can 
vanquish  our  mighty  adversary,  and  deliver  us  from  our  sore 
bondage  "* 

Who  besides  him  can  teach  us  the  icay  df  salvatinn  '? — or 
incline  us  to  seek  after  it^'? — or  render  our  endeavours  ej'ec- 
tual'?— 

We  may  truly  say  then,  that  as  there  is  no  other  foundation 
on  which  to  build  our  hopes'",  so  neither  is  there  any  other 

name 

3.  From  their  own  experience 

If  tliey  have  been  corrupt ;  "  Why  did  God  give  me  these 
passions  ?" 

If  they  have  been  moral ;  "  1  thank  thee  that  I  am  not  as  other 
men  are.''  ^* 

If  they  are  learned  ;  "  Cannot  I  understand  my  bible  without 
divine  illumination  r " 

If  they  are  unlearned;  "  INIy  ignorance  is  excusable;  I  am  no 
scholar." 

If  they  have  been  nej^^lectful  of  reli;^ious  duties  ;  "  I  have  done  no 
one  any  harm." 

If  they  have  been  observant  of  religious  duties  ;  they  put  their 
formal  services  in  the  place  of  Christ,  and  consider  them  as  decisive 
evidences  of  their  conversion.       "~^ 

Thus  instead  of  arguing  from  tliese  topics  so  as  to  stimulate  their 
exertions,  they  derive  encouragement  Irom  them  all  to  continue  in 
their  sins. 

«»  Ver.  10.  with  Matt.  xxi.  5.  and  Acts  v.  31.     *  Ver.  4. 

^  Isai.  xlv.  22.  with  Matt-  xi.  28.  and  John  vii.  37. 

«  Ps.  Ixxxix.  19.  with  Hcb.  x.  4—10.  ^  Luke  xi.  21,  21. 

'  Matt.  XI.  27.  ^  l"'"!-  ii-  13- 

'  John  XV.  5.  *"  i  Cor.  iii.  11. 


(518.)  SELF-DESTROYED    SINNERS.  l6l 

name  or  power  whereby  we  can  be  saved"?  "  Christ  is  all, 

AND  IN   ALL°."J 

2.  In  him  there  is  help  sufficient 
[There  is  nothing  wanting  in  sinful  man,  which  is  not 
abundantly  supplied  in  Jesus  Christ.  In  him  there  is  wisdom 
to  direct  the  most  ignorant?, — merit  to  justify  the  most 
guilty  S — grace  to  sanctify  the  most  polluted  ', — and  strength 
to  render  even  the  weakest  of  the  human  race  a  conqueror, 
yea,  *'  more  than  conqueror,"  over  all  his  enemies' — He  is 
furnished  of  God  for  this  very  end',  and  appointed  of  him  to 
this  very  office",  and  is  in  every  respect  "  able  to  save  to  the 
uttermost  all  that  come  unto  God  by  him"  " — ] 

Address 

1.  The  ignorant 

[Too  many,  alas!  are  altogether  ignorant  of  their  undone 
state,  and  still  more  so  of  the  guilt  attaching  to  them  as  the 
authors  of  their  own  misery — But  whether  we  know  these 
things  or  not,  it  is  an  indisputable  fact  that  we  have  destroyed 
ourselves,  and  that  there  is  no  possibility  of  recovery  for  us 
but  in  and  through  Christ.  Let  us  then  seek  instruction  on 
these  infinitely  important  subjects,  lest  we  "  perish  for  ever  for 
lack  of  knowledge  ^  " — ] 

2.  The  self-righteous 

[Persons  who  look  for  acceptance  in  any  other  way  than 
through  the  Lord  Jesus  Christ,  must  of  necessity  imagine 
either  that  they  are  not  self-destroyed,  or  that  there  remains  in 
them  some  sutiiciency  to  help  themselves.  But  so  destitute 
are  we  of  all  help  in  ourselves,  that,  if  a  good  thought  would 
cancel  all  our  past  iniquities,  and  open  the  kingdom  of  heaven 
to  us,  we  could  not  supply  it  * — If  ever  we  would  partake  of  the 
felicity  of  heaven,  we  must  renounce  all  self-dependence,  and 
look  for  our  help  in  Christ  alone  ' — ] 

3.  The  despondinLi; 

[When  men  begin  to  see  their  perishing  condition,  and 
to  feel  a  consciousness  that  they  have  been  the  authors  of 
their  own  ruin,  they  often  distress  themselves  with  apprehen- 
sions that  thciv  state  is  irremediable — Now  the  text  afVords  a 
complete  antidote  to  all  desponding  ftars:  in  it  God  addresses 

himself 

"  Actsiv.  12.  °  Col.  iii.  11.  P  IMatt.  xi.  ig. 

«  Acts  xiii.  39.  r   J  Q^^J.  ^.^  ,j 

•  2  Cor.  xii.  9.  Phil.  iv.  13.  t  Isai.  Ixi.  1. 

«   I  Cor.  i.  30.  *  Heb.  vii.  25. 

y  Hos.  iv.  6.  ^  '2  Cor.  iii.  5.  »  Kom.  ix,  30—33. 

Vol.  V.  M 


l62  HELP    IN    CHRIST    FOR    SINNERS.  (518.) 

himself  immediaTely  to  the  selF-ruined  sinner,  and  says  to  him, 
"  1  am  THY  help"— WluUever  guih  therefore  any  one  may 
have  contracted,  and  whatever  cause  he  may  have  to  reproacli 
himseh',  let  him  only  consider  who  it  is  that  says  to  him,  "  In 
jHE  is  thy  help,"  and  he  may  instantly  dismiss  his  fears — Let 
him  "  be  strong  in  faith,  giving  glory  to  God  ;"  and  he  shall 
finfl  that,  "  before  Zerubbabel  ibe  mountains  will  become 
a  plain  ^" — ] 

••  Isai.  xl.  27 — 31.     Zech.  iv.  7. 


DXIX.      THE    MAJESTY    AND    HOLINESS    OF    GOD. 

Isai.  Ivii.  15.  Thus  saith  the  high  and  lofty  One  that  inhahileth 
etcniiti/,  rehose  name  is  Jloly  ;  /  drcell  in  the  high  and  holy 
place,  with  him  also  that  is  of  a  contrite  and  hnmh/e  spirit, 
to  revive  the  spirit  of  the  humble,  and  to  revive  the  heart  of 
the  contrite  ones. 

THERE  is  nothing  more  vain  than  creature-confi- 
dence :  it  is  sure  to  provoke  the  displeasure  of  God,  and 
ultimately  to  disappoint  ourselves — On  the  contrary,  an 
humble  affiance  in  the  Lord  will  secure  to  us  iiis  effectual 
aid  :  it  will  avail  for  the  weakest  of  the  human  race,  and 
prove  sufficient  under  the  most  arduous  circumstances — 
The  testimonies  of  scripture  to  this  effect  are  numerous 
and  decisive* — In  the  passage  before  us  God  reproves  the 
Jews  for  formini^  alliances  with  heathen^;  and.  having 
derided  their  vain  hopes,  and  declared  the  security  of 
those  \^  ho  should  trust  in  him,  issues  a  solemn  proclama- 
tion tor  the  direction  and  comforl  othis  church  in  all  ages; 
**  Thus  saith,"  c^c. 

In  these  v\ords  we  behold 

I.  The  character  of  God  „^ 

The  perfc  ctious  by  which  God  is  pleased  to  characterize 
himself  in  this  place  were  peculiarly  calculated  to  expose 
the  folly  ol  those  whom  he  was  reproving,  and  to  dispel 
the  fears  of  those  wtiom  he  designed  to  comfort — lie 
mentions 

1.  His 

"  Jer.  xvii.  5—8. 


(519.)       THE  MAJESTY   AND  HOLINESS  OF  GOD.  1 63 

1 .  His  majesty 

[[11  (IcIiiKatiiig-  the  greatness  of  any  created  being,  we 
are  enabled  to  convey  some  just  ideas  by  comparing  one  thing 
with  another — But  in  speaking  ot  the  J)eity  there  is  no  room 
for  comp.uison  :  the  universe  is  but  as  an  atom,  and  the  whole 
period  of  its  existence  but  as  a  point,  before  him — He  is  not 
only  high  and  lofty,  but  exclusively  **  the  high  and  lofty 
One" — He  fills  all  space;  he  exists  through  an  unsuccessive 
eternity — In  attempting  to  declare  him  we  do  hut  "  darken 
counsel  by  words  without  knowledge" — There  are  indeed 
in  scripture  some  representations  given  us,  whereby  we  may 
attain  such  knowledge  of  liim  as  our  weak  capacities  are  able 
to  receive^ — But  it  is  vt-ry  little  that  we  can  conceive  of  him 
though  all  the  images  in  heaven  and  earth  were  exhibited  in 
their  brightest  colours  and  in  the  most  energetic  language— 
The  scripture  itself  tells  us  that  "  his  greatness  is  unsearch- 
able ' ;"  nor  can  we  sum  up  our  knowledge  of  him  better  than 
in  those  expressive  words  of  Moses,  "  I'rom  everlasting  to 
everlasting  thou  art  God  ^  " — ] 

2.  His  holiness 

[The  "  name"  is  that  whereby  any  person  is  known,  and, 
as  applied  to  God,  comprehends  every  thing  whereby  he  is 
know  11  to  men — The  perfections  of  his  nature,  the  works  of 
his  hands,  the  dispensations  of  his  providence,  and  the  de- 
clarations of  his  grace,  all  are  holy^ — j\nd  as  he  is  holy  in 
himself,  so  he  cannot  endure  any  thing  which  is  defiled  by 
sin;  "  he  is  of  purer  eyes  than  to  behold  iniquity *^" — Indeed 
holiness  is  the  very  perfection  that  stamps  a  worth  and  excel- 
lence on  all  the  other  attributes  of  the  Deity  :  without  holiness 
his  wisdom  would  be  craft,  his  power  tyranny,  his  me.cy  a 
weak,  indiscriminate,  or  partial  favour — Glorious  as  he  is  in 
every  perfccticjn,  he  is  declared  more  especially  to  be  so  in 
holiness  8 ;  and  the  angels  in  heaven  make  it  tiie  more  im- 
mediate subject  of  their  incessant  praises'" — God  himself  is 
pleased  to  distinguish  this  perfection  in  a  peculiar  manner  by 
making  it  the  pleilge  of  his  fidelity  in  a  most  solemn  oath  ' — 
Mor  does  he  less  surpass  all  created  beings  in  holine->s  than 
he  does  in  greatness  and  majesty  :  "  There  is  none  holy  as 
the  Lord,"  says  the  scripture '^ ;  and  again,  ''Thou  only  art 
holy'"— J 

But, 

*•  Isai.  xl.  12,  15,17,  o-z.  Ixvi.  1.  Ps.  civ.  1—3.     1  Kings  viii.  27. 
Jer.  xxiii.  -i^.  '  Ps.  cxlv.  ;^.  <i   ps.  xcix.  2. 

=  Ps.  clxv.  17.      His  hull  g  of  his  face  occasionallv,  even   from 
his  dearest  ijeoplf,  is  no  exivptioii  to  ihis.     .'^ee   Ps    xxii.  1 3. 

Mhib.  i.  13.  e   hxt.d.  XV.  11.         Msai.  vi   3.     Rev.  iv.  8. 

*  Ps.  Ixx.KJX.  35,        ''   1  bam.  II.  2.  '  Rev.  xv,  4. 

31  2 


lC4         THE  MAJESTY  AND  HOLINESS  OF  GOD.       (519.) 

But,  notwithstanding  he  is  so  great,  that  "  the  heaven 
of  heavens  cannot  contain  him,"  and  so  holy,  that  "  the 
very  heavens  are  not  pure  in  his  sight,"  yet  will  he 
"  humble  himself  to  behold  the  things  in  heaven,"  and 
to  "  dwell  with  men  on  the  earth" — This  will  appear  by 
considering 

II.  The  objects  of  his  love 

After  the  description  which  he  has  given  of  himself  we 
shall  not  wonder  that  the  great  objects  of  his  regard  are 

1.  The  holy 

[Heaven  is  a  region  of  holiness,  in  which  not  even  the 
angels,  after  they  had  transgressed,  were  suffered  to  dwell — 
Ail  that  remain  there  are  holy  as  God  is  holy — The  saints  too 
that  are  around  the  throne  are  all  "  equal  to  the  angels  them- 
selves'" " — Once  indeed  they  were  defiled  by  sin  ;  but  they 
were  washed  from  their  sin  in  the  fountain  of  Christ's  blood  ; 
and  were  renewed  after  the  divine  image  by  the  Spirit  of 
their  God — Amongst  these  God  "  dwells  in  the  high  and 
holy  place  ;"  and  though  "  their  righteousness  cannot  profit 
him,"  yet  he  accepts  the  tribute  of  their  praise,  and  scatters 
among  them  in  rich  profusion  the  tokens  of  his  love — The 
cup  of  every  one  amongst  them  overflows  with  joy;  and  tlie 
"  weight  of  glory,"  with  M'hich  their  heads  are  crowned, 
is  commensurate  with  their  ability  to.  sustain  it — Hence  is 
heaven  justly  called,  "  The  habitation  of  his  holiness  and  his 
glory""-] 

2.  The  humble 

[As  God  loveth  holiness  where  it  is  perfect,  so  he  loves 
the  desire  after  it  where  it  is  yet  imperfect — "  The  humble"  are 
they  who  have  a  just  sense  of  their  weakness  ai^d  sinfulness; 
and  "  the  contrite"  are  they  who  deeply  bewail  their  state 
before  God — Not  that  they  mourn  merely  on  account  of  the 
judgments  they  dread  ;  but  principally  on  account  of  their 
having  so  debased  their  own  souls,  and  so  *'  grieved  the  good 
Spirit  of  their  God  "—Yea,  if  they  be  truly  humble,  they 
most  of  all  loath  and  abhor  themselves,  when  they  are  most 
assured  that  God  is  pacified  towards  them  * — Such  penitents, 
whatever  they  may  liave  beew-Jn  past  time,  are  no  less  the 
objects  of  God's  favour  than  the  angels  themselves ;  yea,  if 
there  were  but  one  such  person  to  be  found  on  the  iace  of  the 
whole  earth,  God  would  fix  his  eyes  on  him  with  pleasure  and 
complacency  p — He  would  listen  to  his  groans  with  parental 

tenderness, 

«  Luki'  x\.  36.  "  Isai.  Ixiii.  15. 

•,  Lzek.  xvi.  G3.  p  Isai.  Ixvi.  2. 


(.519.)       THE  MAJESTY   AND  HOLINISS  OF  GOD.         iGT} 

tenderness,  and  treasure  up  liis  tears  in  liis  vial,  as  the  most 
valuable  monuments  of  true  contrition  ^— He  would  bind  up 
the  wounds  which  sin  had  made,  and  pour  the  oil  of  joy  and 
gladness  into  the  disconsolate  soul — Well  he  knows  that 
nothing  but  his  presence  with  the  soul  will  fully  satisfy  its 
desires,  or  answer  the  purposes  of  his  love :  on  this  account 
he  will  lift  up  the  light  of  his  countenance  upon  it:  as  he 
formerly  dwelt  in  the  tabernacle  by  the  visible  symbols  of  his 
presence,  so  will  he  condescend  to  dwell  invisibly  in  the 
contrite  heart,  making  it  his  habitation,  on  purpose  "  that 
he  may  revive  "  and  comfort  it — ] 

This  subject  will  enable  us  to  rectify  some  mistakes, 
which  very  generally  obtain  in  the  Christian  world 

1.  That  God  is  pleased  with  those  who  are  pleased 
with  themselves 

[It  is  common  for  moral  and  sober  persons  to  think  that 
God  entertains  as  high  an  opinion  of  them  as  they  do  of 
themselves  ;  and  to  despise  the  poor  and  contrite  as  weak  en- 
thusiasts —But  what  warrant  have  they  for  their  presumptuous 
confidence  ?  Can  they  find  any  declaration  of  God  in  their 
favour  ?  Has  he  ever  said  that  he  would  dwell  with  them  ? — • 
Even  in  heaven  there  are  no  self-admiring  thoughts  enter- 
tained either  by  men  or  angels^ ;  how  much  less  then  can  there 
be  any  ground  for  such  a  disposition  on  earth  ! — The  scripture 
tells  us,  it  was  not  the  proud  Pharisee,  but  the  self-condemning 
Publican  that  "  went  down  to  his  house  justified  " — And  to  all 
eternity  w^ill  it  be  found  true,  that  "  he  who  exalteth  himself 
shall  be  abased,  and  that  he  alone  who  unfeignedly  humbleth 
himself,  shall  ever  be  exalted" — ] 

2.  That  a  consciousness  of  guilt  is  a  ground  for  con- 
cludintj,  that  God  is  our  enemy 

[Sin  doubtless  renders  us  obnoxious  to  the  divine  dis- 
pleasure :  but  it  is  sin  unrepented  of,  and  not  merely  sin 
committed,  that  shall  condemn  us — "  The  broken  and  contrite 
heart  God  will  not  despise*" — And  the  more  contrite  we 
are,  the  more  reason  we  have  to  hope  that  God  is  reconciled 
towards  us — But  there  are  some,  who,  contrasting  their  own 
meanness  and  sinfulness  with  the  majesty  and  holiness  of  God, 
are  ready  to  say,  There  is  no  hope — Let  not  such  persons 
however  be  discouraged  \  for  "  though  God  be  high,  yet  w  ill 

he 

1  Ps.  Ivi.  8. 

'  The  cherubim  vail  their  faces  and  their  feet  while  they  serve  God, 
Isai.  vi.  2.  And  the  glorified  saints  cast  their  crowns  at  the  feet  of 
Jesus,  as  unworthy  of  the  honour  conferred  upon  them,  Rev.  iv.  lo,  1 1. 

•  Ps.  li.  17. 


l66         THE  MAJESTY  AND  HOLINESS  OF  GOD.       (519.) 

he  have  respect  unto  the  lowly  ' ;"  yea,  he  not  only  reill  dwell 
with  such  persons,  but  actually  does  dwell  with  them  :  this  is 
God's  own  assertion  in  the  text;  and  it  is  our  duty,  as  well  as 
our  privilege,  to  believe  him — ] 

3.  That  the  exercise  of  serious  and  deep  repentance 
will  deprive  a  man  of  all  the  comforts  of  life 

[Repentance  will  doubtless  deprive  us  of  all  pleasure  in 
sin :  but  is  there  no  other  source  of"  happiness  than  sin  r — 
May  not  all  the  gratifications  of  sense,  and  all  the  comforts 
of  society,  be  enjoyed  in  a  way  of  righteousness,  as  well  as 
in  the  ways  of  sin  r — But  even  supposing  we  were  deprived  of 
these,  w'ould  not  the  presence  of  God  in  our  souls  compensate 
for  the  loss  of  ihem  ? — Is  it  nothing  to  have  God  "  )nanifest- 
ing  himself  to  us  as  he  does  not  unto  the  world,"  yea, 
*' dwelling  in  us,  and  reviving  us"  with  the  consolations  of 
his  Spirit? — Or  does  a  man  stand  in  need  of  a  taper,  while 
he  enjoys  the  light  of  the  meridian  sun  ? — Away  then  with  all 
ungrounded  jealousies  on  tliis  head — Let  us  seek  to  experience 
the  comforts  of  religion,  instead  of  ignonmtly  assertmg  that 
there  are  none  to  be  found — And,  instead  of  r(  probating  the 
communications  of  grace  and  peace  to  the  soul  as  enthusiastic 
and  absurd,  let  us  pray  that  we  ourselves  may  be  "  the  temples 
of  the  Holy  Ghost,"  "  the  habitation  of  God  through  the 
Spirit  "  for  ever  and  ever — ] 

*  Ps.  cxxxviii.  6. 


dxx.     the  poor  and  contrite  the  objects  of 
god's  favour.  • 

Isai.  Ixvi.  2.     To  this  man  will  Hook,  even  to  him  that  is  poor 
and  of  a  contrite  spirit,  and  trembleth  at  mj/  word. 

IT  often  happens  that  accidental  distinctions  serve  men 
as  grounds  of  confidence  towards  God — 

^^fany  found  their  hopes  on'tro  better  basis  than  INiicah 
did'— 

The  Jews  in  particular  thought  themselves  assured  of 
the  divine  favour  because  of  God's  residence  in  their 
temple " — 

But 

•  Judg.  xvii.  13. 

"  Hence  that  common  boast  among  them,  Jer.  vii.  4. 


(520.)  THE    OBJECTS    OF    GOd's    FAVOUR.  1C7 

But  God  shews  them  the  folly  of  their  notions  " — 
And  declares  the  character  of  those,  who  alone  shall  be 
considered  by  him  with  any  favourable  regard 

I.  Who  are  the  objects  of  the  divine  favour 

j\fcn    choose    lor    their    companions    the    rich    and 

gay— 

But  those,  whom  God  regards,  are  of  a  very  different 
character — 

1 .  They  feel  themselves  destitute  of  all  good 

[It  is  not  temporal,  but  spiritual  poverty, tliat  distinguishes 

God's  people — 

They  have  discovered  their  total  want  of  spiritual  ay/sc/om'' — • 
They  are  constrained  to  acknowledge  that  they  have   no 

righteoHsness  of  their  own  '— 

And  that  they  are  "  without  strength"  for  obedience'" — 
They  unfeignedly  adopt  the  language  of  St.  Paul  s — 
Nor  do  they  hope  for  mercy  but  as  thefree  gift  of  God  ''— ] 

2.  They  bezvail  the  many  evils  they  have  committed 
[They  have  been  made  to  see  that  sin  is  hateful  to  God — 

And  they  have  felt  the  bitterness  of  it  in  their  own  con- 
sciences— 

.    They  know  experimentally  the  sensations  of  David  '— 
They  loathe  themselves  for  all  their  abominations'' — 
JSor  are  their  convictions  merely  occasional  or  transient — 
They  are  habitually  of  a  tender  and  **  contrite  spirit " — ] 

3.  They  pay  a  reverential  regard  to  every  word  of  God 
[Tliey  dare  not  say  like  the  idolatrous  Jews  ' — 

They  rather  resemble  the  man  after  God's  own  heart"" — 
If  the  word  be  preached,  they  "  receive  it  as  the  word,  not 
of  man,   but  of  God  " — 

They  hear  the  tlircatenings  like  the  meek  Josiah  " — 
They  attend  to  the  promises  widi  an  eager  desire  to  cm- 
brace  them — 

To 

""  Ver.  1,  2.  The  import  of  which  is.  How  can  you  think  that 
I,  an  infinite  Peiiig,  who  myself  created  those  things  of  which  vdu 
boast,  can  be  allured  by  ;ai  earthly  structure  to  continue  my  pre- 
sence among  you,  if  you  persist  in  your  evil  Wiiys  } 

<'  Prov.  xxx.  2,  3.  «  Isai.  Ixiv.  6. 

f  Rom.  V.  6.  2  Cor.  iii.  5.  8  Roni.  vii.  18. 

''  They  say  not,  like  the  servant,  Matt,  xviii.  26.  tait  desire  to 
experience  the  clemency  shewn  to  insolvent  debtors,  Luke  vii.  42. 

*  Ps.  xxxviii.  4,  6,  8.       '^  Ezek.  xxxvi.  31.  '  Jer.  xliv.  16. 

">  Ps.  cxix.  161.  "  2  Chron.  xxxiv.  19, 27. 

M  4 


l68  THE    POOR    AND    CONTRITE  (520.) 

To  tvery  precept  they  listen  with  an  obedient  ear ' — ] 

These,  thoujzh  generally  considered  by  the  world  as 
weak  and  superstitious,  are  not  overlooked  by  the  Supreme 
Being 

II.  The  peculiar  regard  which  God  sheus  them 

The  "  eyes  of  God  are  in  every  place  beholding  the 

evil  and  the  good  " — 

But  he  "  looks  to  "  these,  in  a  far  different  manner 

from  others — 

This  distinguishing  favour  implies 

1 .  Approbation  of  them 

[From  the  proud  and  self-sufficient  God  turns  his  face  p— • 
But  he  "  despises  not  the  broken  and  contrite  in  heart '  " — 
Though  so  exalted  in  himself,  he  will  not  disdain  to  notice 

them — 

His  approbation  of   such  characters  stands  recorded   for 

ever '' — 

His  reception  of  the  prodigal  is  an  eternal  monument  of 

the  regard  he  will  shew  to  evert/  repenting  sinner — ] 

2.  CJare  over  them 

[Wherever  they  go,  his  eye  is  upon  them  for  good  * — 
He  watches  them  in  order  to  deliver  them  from  danger  ' — 
He  watches  them  in  order  to  comfort  them  in  trouble  " — 
He  watches  fhem  in  order  to  relieve  them  in  want* — 
He  watches  them  in  order  to  exalt  them  to  happiness  and 
honour  ^ — ] 

3-  Deligiit  in  then) 
[There  are  none  on  earth  so  pleasing  to  God  as  broken- 
hearted sinneru — 

Their  siglis  and  groans  are  as  music  in  his  ears^— 

Their  tears  he  treasures  up  in  liis  vial* — 

He  duells  with  them  as  his  dearest  friends '' — 

He  rejoices  over  them  as  a  people  in  whom  he  greatly 
delights'  — 

He  saves  them  here  by  the  unceasing  exercise  of  his 
power'' — 

And  reserves  for  them  hereafter  an  inheritance  in  heaven' — ] 

^  Nor 

"  Like  Cornelius,  Acts  x,  33.  and   Paul,  Acts  xxii.  10.  yea,  the 

angels  in  heaven,  Ps.  ciii.  20.  p  James  iv.  6. 

H  Ps.  li.  17.  '  Luke  xviii.  13,  14.  •  1  Chron.  xvi.  g. 

*P6.  xii.  5.  ■  Ps.  cxlvii.  3.  *  Isai.  xli.  17,  18. 

y  1  Sam.  li.  8.  ^  Ps.  cii.  19,  20.  *  Ps.  Ivi.  8. 

'  Isai.  Ivii.  15.  '  Zeph.  lii.  12, 17.  ''  Ps.  xxxiv.  15,  18. 

•  Matt.  V.  3. 


(.520.)  THE    OBJECTS    OF    GOd's    FAVOUR.  169 

Nor  shall  the  fewness  of  such  characters  render  them 
at  all  less  the  objects  of  God's  regard 

[It  must  be  acknowledged  that  they  are  but  few — 

But  if  there  were  only  one  in  the  whole  world,  God  would 
find  him  out*^ — 

Not  all  the  splendor  of  heaven,  nor  all  the  acclamations  of 
angels,  should  for  a  moment  divert  God's  attention  from  him — 

Though  he  were  despised  by  ail  the  human  race,  yet  should 
he  be  amiable  in  the  eyes  of  his  Maker — 

Nor  should  he  want  any  thing  in  time  or  eternity — 

Never  shall  that  declaration  in  any  instance  be  falsified  ^ — ] 

Infer 

1 .  How  should  we  admire  the  condescension  of  God  ! 
[If  we  view  only  the  material  world  we  may  well  stand 

astonished  that  God  should  regard  such  an  insignificant  crea- 
ture as  man  ^ — 

But,  if  we  contemplate  the  majesty  of  God,  we  cannot  but 
exclaim  with  Solomon  ^ — 

Let  then  the  declaration  in  the  text  lead  our  thouo^hts  ud 
to  God — 

Let  us  adore  him  for  so  clearly  describing  the  objects  of  his 
favour — 

And  let  us  express  our  admiration  in  the  words  of  David'' — ] 

2.  How  should  we  desire  to  attain  the  character  that  is 
pleasing  to  God  ! 

[The  poor  and  contrite  are  exclusively  beloved  of  God — 
If  he  look  on  others,  it  is  only  as  he  did  on  the  Egyp- 
tians ' — 

And  how  dreadful  must  it  be  to  have  such  an  enemy  ! — 
But  how  delightful  to  have  an  almighty,  omnipresent  guar- 
dian!— 

Above  all,  how  awful  must  it  be  to  have  him  turn  his  face 
from  us  in  the  day  of  judgment ! — 

Let  us  then  endeavour  to  Immble  ourselves  before  God™ — 
And  rest  assured  that  the  promised  mercy  shall  in  due  time 
be  fulfilled  to  us "— ] 

'  "  To  this  man,  &c.  even  to  liijji,"  &c,  «  Ps.  cxxxviii.  6. 

•»  Ps.  viii.  3,  4.  *   1  Kings  viii.  27.        ^  Ps.  cxiii.  5 — 8. 

'  Exod.  xiv.  24,  25.    «  Isai.  ii.  11.  ■  James  iv,  10. 


[     17"     ] 


DXXT.       TRUE    HAPPINESS    STATED. 

Luke  vi.  20 — 26.  j4nd  lie  lifted  up  his  eijes  011  his  disciples, 
and  said,  Blessed  are  ye  poor  ;  Jor  yours  is  the  kingdom  of 
God.  Blessed  are  i/e  that  hunger  now  ;  for  i/c  shall  be  filed. 
Blessed  are  ye  that  zceep  nczc ;  for  ye  shall  laugh.  Blessed 
are  ye  when  men  shall  hate  yon,  and  zchen  they  sh(dl  separate 
you  from  their  company,  and  shall  reproach  you,  and  cast 
out  your  name  as  evil,  for  the  Son  of  man's  sake.  Rejoice 
ye  in  that  day,  and  leap  for  joy  ;  for,  behold,  your  reuard 
is  great  in  heaven:  for  in  the  like  manner  did  their  Jathers 
unto  the  prophets.  But  zcoe  imto  you  that  are  rich  ;  for  ye 
have  received  your  consolation.  Hoe  unto  you  that  are  full ; 
for  ye  shall  hunger.  Woe  unto  you  that  laugh  nozc' ;  for 
ye  shall  mourn  and  zceep.  fVoe  unto  you  zchen  all  men  shall 
speak  well  of  you ;  for  so  did  their  fathers  to  the  false 
prophets. 

]\IEN  who  dislike  the  doctrines  of  the  gospel  are  no 
less  averse  to  its  precepts — 

They  may  both  approve  and  practise  heathen  morality — 

But  the  morality  of  Jesus  will  appear  to  them  un- 
amiable  and  precise 

The  words  before  us  will  fully  establish  this  assertion' — 

They  lead  us  to  consider 

I.  The  false  notions  which  the  world  entertains  of  hap- 
piness 
]\lany  iiave  been  the  speculations  of  philosophers  on 
this  subject —  • 

But  there  are  general  viev\s  in  which  the  world  at  large 
are  agreed 

[They  think  that  wealth  must  of  necessity  conduce  much 
to  our  happiness — 

They  think  tliat  a  freedom  from  care  and  trouble  will 
greatly  augment  it — 

Thev  think  thai  an  easy  access  to  pleasurable  amusements 
and  carnal  enjoyments  will  aGulidantly  promote  it — 

And, 

'  Tt  should  be  observed  that  this  passage  has  no  direct  reference 
to  the  deeper  mysteries  of  our  religion:  it  is  ult(><ietber  of  a  prac- 
tical nature:  and  the  terms  are  so  full,  that  the)  bcaicely  need  any 
eluriddtiun,  while  they  are  at  the  same  time  so  plain  as  lo  be  almost 
incapuble  of  perversion. 


(521.)  TRUK    HAPPINESS    STATED.  I71 

And,  above  all,  that  universal  respect  and  honour  will  com- 
plete it — ] 

These  views,  liowever,  are  very  erroneous 
[We  deny  not  but  that  these  sources  of  enjoyment  afford 
a  present  gratification — 

Nor  do  we  say  that  vvealtii,  or  case,  or  pleasure,  or  reputa- 
tion, may  not  be  very  innocently  enjoyed — 

But  it  is  a  great  mistake  to  think  that  happiness  consists  in 
these  tilings — 

Or  that,  if  possessed  in  ever  so  great  abundance,  they  would 
compensate  for  the  want  of  spiritual  blessings — 

There  are  riches  of  far  greater  value  than  the  wealth  of  this 
world — 

Nor  can  any  one  possess  those,  who  is  very  solicitous  about 
thh  ^— 

None  can  know  his  ncexl  of  divine  grace,  and  not  punt 
after  it"^ — 

In  such  indigent  creatures  a  Laodicean  state  is  abomin- 
able ''— 

Moreover,  God  calls  men  to  mourn  and  weep  for  their 
sins* — 

Js  it  desirable  then  to  possess  a  light  and  vacant  mind  ? — 

Such  too  is  the  enmity  of  the  world  against  God,  that  it  is 
not  possible  to  retain  the  friendship  of  both  at  the  same 
time  ^ — : 

Should  we  then  consider  human  estimation  as  of  transcend- 
ent value  ? — 

Surely  these  things  may  shew  us  how  erroneous  the  world's 
judgment  is — ] 

Nor  is  there  any  delusion  more  fatal 
[Our  Lord  could  not  be  mistaken  in  his  judgment — 

Yet  lie  denounces  the  heaviest  woes  against  the  rich,  the 
full,  tlie  gay,  and  the  respected — 

And  distinctly  assigns  his  reason  for  each  denunciation — 

They  who  are  occupied  with  carnal  gratifications,  make  no 
provision  for  their  eternal  welfare — 

Hence,  when  bereft  of  the  things  of  this  life,  they  will  be 
for  ever  destitute — 

Having  liad  their  portion  now  with  the  men  of  this  world 
thev  will  participate  in  their  lot  hereafter — 

We  may  see  these  truths  realized  m  the  parable  of  the  rich 
man  and  Lazarus  s—.] 

Having 

^  Matt.  xiii.  44.  «  Ps.  xlii.  1.  ^  Uev.  iii.  16,  17. 

•  James  iv.  g,  10.  '  James  iv.  4. 

*  N(i  riagrant  evil  whatever  is  imputed  to  the  rich  man.  lie  was 
not  wholly  destitute  even  of  liberaUty,  since  Lazarus  received  his 

ditfiy 


172  TRUE    HAPPINESS    STATED.  (521.) 

Having  exposed  error,  we  would  establish  truth,  by 
shewing 

I.I.  The   representations  of   happiness  given   us  in  the 
scriptures 

Poverty,  dissatisfaction,  sorrow,  and  contempt,  are,  it 
must  be  confessed,  not  pleasing  in  themselves — 

Nor  indeed  docs  any  blessing  necessarily  attach  to 
them — 

But  under  certain  circumstances  they  may  be  a  desir- 
able portion 

[Poverty  and  sorrow  often  have  been,  and  still  are  en- 
dured for  Christ's  sake — 

Nor  is  there  any  thing  more  common  than  for  his  servants 
to  be  reviled  and  despised  for  their  fidelity  to  him — 

It  should  seem  indeed  that  the  world  could  not  hate  and 
execrate  those,  whom  God  esteems  and  declares  blessed — 

But  the  treatment  which  the  prophets,  and  Christ,  and  his 
apostles,  met  with,  proves  the  contrary — 

If  we  then  be  treated  like  them,  we  have  no  reason  to  be 
dejected — 

Yea  rather,  we  may  consider  it  as  an  honour  conferred  on 
us  by  God  '^— ] 

In  a  spiritual  sense,  poverty,  hunger,  &c.  are  great 

blessings 

[No  doubt  there  is  a  spiritual  meaning  also  in  our  Lord's 
words' — 

And  what  so  desirable  as  to  feel  our  need  of  Christ  ? — 
And  what  so  desirable  as  to  be  hungering  after  his  righte- 
ousness ? — 

And  what  so  desirable  as  to  be  mourning  for  our  cor- 
ruptions ? —  • 

And  what  so  desirable  as  to  endure  shame  for  his  sake  ^  ? — 
They  who  experience  most  of  this  state,  find  most  delight 

in  it — 

They  are  most  fortified  against  the  incursions  of  worldly 
sorrow — 

And  most  abound  in  spiritual  consolations — ] 

And  all  who  now  submit^Jjj  the  pressure  of  spiritual 
afflictions,  shall  be  abundantly  recompensed  in  the  eter- 
nal world 

[In 

daily  subsistence  from  his  table.  The  reason  of  his  condemnation 
was,  that,  while  he  abounded  in  wealth,  ease,  pleasure,  and  honour, 
he  wept  not  for  his  sins,  nor  hungered  after  the  blessmgs  of  grace 
and  glory.  "^  Pb'l-  i-  '^9' 

»  Compare  Matt-  v.  3,  4.  ■     ^  Acts  v.  41. 


(521.)  TRUE    HAPPINESS    STATED.  1 73 

[In  heaven  there  is  enough  to  repay  all  our  labours — 
The  riches  of  2;lory  will  compensate  for  all  present  losses — 
The  fulness  of  joy  in  those   blest  abodes  will  satiate   the 

hangry  soul — 

The  inconceivable  delights  will  far  outweigh  our  transient 

sorrows ' — 

And  the  honour  which  God  will  put  upon  us  in  the  society 

of  saints    and  angels,    will    make  us   forget  our    short-lived 

disgrace — 

Christ,  the  true  and  faithful  witness,  has  repeatedly  affirmed 

lAis — 
And  he  who  declares  such  persons  blessed,  himself  will 

make  them  so — ] 

Address 

1.  The  mistaken  votaries  of  this  world 
[All  [)rofess  to  seek  after  happiness— 

But  how  many  mistake  the  shadow  for  the  substance — 
We  may   even  appeal  to  you  to  declare  who  are    truly 

blessed  ™ — 

O  that  we  would  take  eternity  into  our  estimate  of  present 

things  !— 

O  that  we  would  cease  from  circulating  our  fatal  errors  ! — 
And  acquiesce  in  the  unerring  declarations  of  God  ! — 
We  can  easily  see,  that  a  man  who  should  drink  a  palatable 

but  poisonous  draught,  would  be  no  object  of  envy — 

Let  us  be  persuaded  then  that  momentary  delights  can  never 

constitute  us  blessed — 

He  alone  is  happy,  who  is  happy  for  eternity — ] 

2.  The  humble  followers  of  Jesus 

[Let  not  your  hearts  envy  the  prosperity  of  sinners  " — 
Remember   that   you    are   the  only    blessed   people  upon 
earth — 

Your  very  griefs  and  sorrows  are  grounds  of  self-congratu- 
lation— 

The  time  is  shortly  coming,  when  men's  apparent  states 
will  be  reversed — 

Then  will  be  fulfilled  that  glorious  prophecy  of  Isaiah  ° — 
Be  content  then  to  "  fill  up  the  measure  of  Christ's  suf- 
ferings " — 

And  take  for  your  comfort  that  delightful  promise  p — ] 

'  '2  Cor.  iv.  J  7.  "  Comment  on  the  text  according  to  the 

world's  views;  "  Woe  to  you  poor,  &c.  :  but  no  woes  to  you  t1iat  are 
rich,  &c. ;  yc  are  blessed  : "  Who  would  endure  such  a  comment  ? 

"  Ps.  xxxvii.  1,  2.  "  Isai.  Ixv.  13,  14.         p  Ps.  cxxvi.  5,6. 


[     174    ] 

DXXIT.       SOWING    IN    TEARS. 

Ps.  cxxvi.  5.     Ihey  that  sow  in  tears  shall  reap  in  joy, 

THIS  seems  to  be  a  general  truth  founded  on  the 
experience  of  those  who  returned  from  the  Babylonish 
captivity,  and  the  correspondent  experience  of  all  who 
return  from  the  bondage  of  sin  and  Satan.  The  Israelites, 
like  Peter  liberated  from  his  prison,  were  so  astonished  at 
their  deliverance,  that  it  seemed  to  them  more  like  a 
dream  than  a  reality.  The  very  heathens  themselves 
wondered  at  it,  and  ascribed  it  to  the  influence  of  Jehovah, 
as  also  the  Israelites  did  with  joy  and  gratitude,  taking 
occasion  from  it  to  implore  the  speedy  and  perfect  restora- 
tion of  all  their  tribes  \  Such  also  are  the  wonder  and 
jov  occasioned  by  the  conversion  of  a  soul  to  God  ;  and 
such  are  the  desires  which  instantly  vent  themselves  in 
fervent  petitions  for  complete  deliverance.  But  as  among 
the  captive  Jews,  so  in  the  enslaved  soul,  a  season  of 
sorrow  precedes  the  time  of  emancipation.  Nevertheless 
it  shall  be  found  universally  true,  that  they  who  sow  in 
tears  shall  reap  in  joy. 

Let  us  enquire 
I.  What  we  are  to  understand  by  sowing  in  tears  ? 

"  The  sorrow  of  the  world  worketh  death ; "  and 
therefore  cannot  be  that  to  which  the  promise  is  made. 
To  sow  in  tears  implies 

1.  A  painful  recollection  of  past  sins 
[Wc  are  all  sinners  from  our  earliest  youth:  and  every 
sin  we  have  ever  committed,  is  as  fresh  in  the  remembrance 
of  the  Deity  as  if  it  had  been  committed  this  very  hour.  JSor 
should  wc  think  the  less  of  our  sins  because  they  have  been 
long  passed  :  on  the  contrary,  we  should  view  them  with  all 
the  shame  and  sorrow  that  they  excited  in  our  bosoms  the  very 
instant  that  our  consciences  first  accused  us.  Like  Gotl's 
people  of  old,    we   should^  bowed   down    greatly   in    the 

recollection 

a  Ver.  1 — 4.  The  rain  which  descended  in  topj-ents  on  the 
southern  or  hilly  country  of  Judea,  often  lilted  the  vallies  with  rapid 
streams,  which  quickly  pasting  away  as  soon  as  the  rain  ceased,  the 
rivers  were  suddenly  transformed  into  verdant  fields.  Thus  sudden 
and  perfect  the  Israelites  desired  their  restoration  to  be. 


(522.)  SOWING    IN    TEARS.  ]  y^ 

recollection  of  them '',  and  earnestly  intreat,  with  David,  that 
God  would  not  call  us  Into  judgment  for  them  *^ .] 

2.  A  penitent  concern  for  present  infirmities 

[The  very  best  of  men  has  much  within  him  to  mourn 
over.  It  is  but  in  part  that  any  of  us  are  renewed.  Many 
are  tliecorru|)tions  that  yet  work  within  us;  and  the  verv  im- 
perfection of  our  prayers  and  praises  is  enough  to  make  us  go 
mourning  all  the  day  long.  St.  Paul  found  so  much  conflict 
in  his  soul  by  reason  of  his  indwelling  corruptions  that  he 
exclaimed,  "  O  wretched  man  that  1  am**;"  and  groaned 
earnestly  for  deiith  as  the  season  when  he  should  be  freed 
from  all  the  imperfections  of  his  nature,  and  serve,  as  well  as 
enjoy,  God  with  unabated  ardor  =.  Thus  should  we  also  "  go 
softly  before  God  in  the  bitterness  of  our  souls  V  and  loathe 
ourselves  before  him  in  dust  and  ashes  ^.] 

3.  An  overwhelmin<T  sense  of  God's  goodness 
[Nothing  is  more  characteristic  of  true  piety  than  this. 

Every  day  and  hour  we  have  reason  to  adore  the  divine  good- 
ness. A\'hat  patience  does  God  exercise  towards  us  under 
all  our  backslidings !  What  readiness  does  he  manifest  to  re- 
turn to  our  souls  the  very  instant  we  return  to  him,  yea,  often 
revealing  himself  to  us,  and  shedding  abroad  his  love  in  our 
hearts,  when  we  had  no  reason  to  expect  any  thing  but  some 
heavy  token  of  his  displeasure  !  The  l*salmist,  impressed  with 
such  views  of  God,  exclaims,  "  O  how  great  is  thy  goodness, 
which  thou  hast  laid  up  for  them  that  fear  thee,  which  thou 
hast  wrought  for  them  that  trust  in  thee  before  the  sons  of 
men''!"  Hut  the  most  striking  example  of  this  frame  of 
mind  is  atl'orded  us  by  the  poor  woman,  who,  to  express  her 
love  and  gratitude,  kissed  the  feet  of  her  Saviour,  and  washed 
them  with  Hoods  of  tears'.  A^'ould  to  God  that  sucli  were  the 
state  of  our  minds,  and  that  we  might  ever  be  found,  as  to  our 
souls  at  least,  in  that  posture  !] 

Omitting  many  other  grounds  of  weeping,  we  proceed 
to  encpiire 

II.  What  encouragement  we  have  to  weep 

To  those  who  sow  their  corn,  there  is  but  one  harvest : 
but  to  those  who  sow  in  tears  there  are  tM  0 

1.   Vi'e  shall  reap  in  this  world 
[God  will  not  despise  the  broken  and  contrite  heart  "^ :  on 

the 

•»  Ps.  xxxviii.  3 — 8.  Jer.  xxxi  19.  and  ill.  25.  Ezek.  xvi.  63. 

'^  Ps.  XXV.  7.  •*   Jloin.  vii.  14 — '24.  *  -J.  Cor.  v.  4. 

'  Isai,  xxxviii.  15.  e  Job  xl.  4.  and  xla.  6.         ^  Ps.  xxxi.  19. 
*  Luke  vii.  38.  ^  p^  ij.  j-. 


176  SOWING    IN    TEARS.  (522.) 

the  contrary,  **  he  will  hear  the  voice  of  our  weeping : "  tears, 
when  flowing  from  a  contrite  soul,  have  an  eloquence  which 
he  cannot  resist.  He  will  speak  peace  to  the  soul:  he  will 
blot  out  its  tratisgressions  as  a  morning  cloud  K  He  will  cause 
the  light  of  his  countenance  to  shine  upon  it ;  and  will  give 
unto  it  a  spirit  of  adoption,  whereby  it  shall  cry  with  confi- 
dence, Abba,  Father".  And  will  not  such  a  harvest  recom- 
pense an  hundred  years  of  weeping  ?  Look  but  at  the  state~ 
of  the  prodigal,  and  see  him,  after  his  short  seed-time  of 
weeping,  welcomed  to  his  father's  house,  and  feasting  with 
him  on  the  fatted  calf;  was  he  not  well  repaid?  had  he  any 
reason  to  regret  his  tears  of  penitence  ?  Thus  then  shall  it  be 
with  us  in  this  world,  provided  we  be  content  to  sow  in  tears  : 
t<  Weeping  may  endure  for  a  night,  but  joy  shall  come  in  the 
morning"."] 

2.  We  shall  reap  also  in  the  world  to  come 
[All  that  the  penitent  soul  enjoys  in  this  world  is  but  an 
earnest  of  what  it  shall  hereafter  possess.  There  is  "  a  full 
reward"/'  ^n  "  everlasting  life  p,"  which  shall  be  reaped  as  the 
fruit  of  what  we  now  sow.  The  tears  we  shed  are  all  treasured 
up  with  care  in  the  vial  of  our  heavenly  Father  :  every  sigh, 
and  every  groan,  shall  be  remembered  before  him  :  and  shall 
add  to  that  abundant  and  eternal  weight  of  glory  which  we 
shall  then  receive.  And  who  can  estimate  those  "  sheaves 
which  we  shall  then  bring  with  us  ?"  How  will  all  our  sorrows 
vanish  in  an  instant,  and  be  turned  into  unutterable  joy  •)  ! 
Let  us  then  look  forward  to  that  time,  and  "  not  be  weary  in 
well  doing  ;  for  in  due  season  we  shall  reap,  if  we  faint  not."] 

Address 

1 .  To  those  who  have  never  known  any  seed-time  like 
this 

[Is  there  not  occasion  enough  for  you  to  weep  ?  Think 
how  you  have  neglected  your  God  and  Father  ;  how  you  have 
trampled  on  the  blood  of  Christ  your  Saviour;  and  how  you 
have  resisted  the  motions  of  the  Holy  Spirit  on  yotir  hearts ! 
Think  too,  how  you  have*  made  the  very  consideration  of 
God's  mercy  and  forbearance  an  occasion  of  more  boldness 
in  transgressing  against  him!  This,  independent  of  any  gross 
acts  of  sin,  is  sufficient  to  make  your  head  a  fountain  of  tears 
to  run  down  day  and  night  for  your  iniquities.  "  Be  afflicted 
then,  and  mourn  and  weep  ;  let  your  laughter  be  turned  into 
mourning,  and  your  joy  into  heaviness  ;  humble  yourselves  in 
the  sight  of  the  Lord,  and  he  shall  lift  you  up '."] 

2.  To 

'  Luke  vii.  47,  48,  50.      1  John  i.  9.  ™  Jer.  xxxi.  g,  20. 

"  Ps.  XXX.  5.  "a  John  8.  ^  Gal.  vi.  8. 

'  Isai  XXX.  10.  '  Jam,  iv.  9,  10. 


(5<22.)  SOWING    IN    TEARS.  I77 

2.  To  those  who  are  daily  sowing  in  tears 
[Possibly,  some  may  be  discouraged,  because  they  do  not 
reap  so  soon  as  they  expected.  But,  if  this  be  the  case,  let 
them  examine  \vhether  they  do  indeed  "  sorrow  after  a  godly 
sort:"  and,  if  they  have  the  testimony  of  a  good  conscience 
in  this  respect,  let  them  wait  patiently,  as  the  husbandman  % 
for  "  doubtless  they  shall  come  again  with  rejoicing:"  joy  and 
gladness  arc  sown  for  them,  and  shall  spring  ^ip  in  due 
season  '.  Let  them  be  contented  to  "  go  on  then  way"  weep- 
ing, even  though  the  way  be  ever  so  long ;  for  tears  are  a  seed 
"  precious"  unto  God,  and  they  shall  bring  a  glorious  harvest 
at  the  last.] 

*  James  V.  7.  »  Ps.  xcvii.  ii. 


DXXIII.      THE    BLESSEDNESS    OF    FEARING    GOD. 

Eccl.  viii.  12.     Surely  I  know  that  it  shall  be  well  mth  them 
that  fear  God. 

NOTHING  certain  can  be  determined  respecting 
God's  favour  from  the  outward  dispensations  of  his  pro- 
vidence * — 

Tlie  wicked  seem  on  the  whole  to  prosper  more  than 
others  '' — 

Nevertheless  the  godly  are  by  far  the  happier  persons*" — 

It  is  of  them  only  that  the  assertion  in  the  text  can  be 
made — 

We  propose  to  shew 

I.  Who  they  are  that  fear  God 

This,  we  may  suppose,  would  be  a  point  easy  to  be 
determined — 

But,  through  self-love  and  Satan's  devices,  many  mis- 
take respecting  it — 

The  characters  described  in  the  text  may  be  distin- 
guished by  the  following  marks 

1 .  They  stand  in  awe  of  God's  judgments 
[Once  they  disregarded  the  displeasure  of  the  Almighty'' — 

They 

'  Eccl.  ix.  1,  *  Ps.  Ixxiii.  5,  12. 

*  Ps.  Ixxiii.  15.  ^  Ps.  X.  5. 

Vol.  V.  N 


178  THE  BLESSEDNESS  OF   FEARING   GOD.  (523.) 

They   would  not  believe   that   his   threutenings  would  be 

executed —  ,  ,         1  •  , 

But  now  they  have  learned  to  tremble  at  his  word* — 
Awakened  by  his  Spirit, they  exclaim  with  the  prophet' — 
The  scriptures  uniiormly  represent  them  in  this  lights — ] 

2.  They  embrace  the  salvation  offered  them 

[In  their  natural  state  they  felt  no  need  of  a  physician'' — 
They  saw  no  suitableness  in  the  remedy  which  the  gospel 
offered  them  ' — 

Their  pride  would  not  suffer  them   to   submit  to  its  humi- 
liating terms  ^ — 

But  now^  they  gladly  embrace  Christ  as  their  only  Saviour — 
They  flee  to  him,  as  the  murderers  did  to  a  city  of  refuge — 
This  is   the    description    given    of  them   in  the  inspired 
volume ' — ] 

3.  They  endeavour  to  keep  all  the  commandments 

[If  ever  they  obeyed  God  at  all,  they  served  him  only  to 

the  extent  the  world  would  approve — 

Where  the  lax  habits  of  mankind  forbad  their  compliance 

with  the  divine  command,  they  were  afraid  to  be  singular — 
But  they  dare  not  any  longer  halt  between  God  and  Baal — 
They  have  determined,  through  grace,  to  follow  the  Lord 

f"hy— 

The  language  of  their  hearts  is  like  that  of  David  " — 
This  w;:s  the  very  ground   on   which  God  concluded  that 
Abraham  feared  him " — ] 

These  marks  clearly  distinguish  those  who  fear  God 
from  all  others 

'[The  formal  Pharisee  has  never  felt  his  desert  of  con- 
demnation"— 

The  merely  awakened  sinner  has  never  truly  embraced  the 
gospel  P —  » 

The  hypocritical  professor  has  never  mortified  his  besetting 
sin  "J — 

It  is  the  person  alone,  zoho  fears  God,  that  unites  in  his 
experience  a  dread  of  God's  wrath,  an  affiance  in  Christ,  and 
a  love  to  the  commandments — ] 

Such  persons,  notwithstanding  appearances,  are  truly 
blessed  -^ 

II.   In 

•>  Isai.  Ixvi.  2.  f  Isai.  xxxiii.  14.  *   Acts  xvi.  ig.  and 

^  Kev.  iii.  17.  *   1  Cor.  i.  23.  Ps.  cxix.  120. 

•'  Rom.  X.  3.  '  Ileb.  vi.  18.  "  Ps.  cxix.  5,  6. 

"  Gen.xxii.  12.  "  Lukexviii.il.  ^  Acts  xxiv.  25.  and 
^  Acts  viii.  23.  xxvi.  28. 


(52.3.)        THE  BLESSEDNESS  OF   FEAUIXG  GOD.  1  79 

IL   In  nliat  respects  it  shall  be  well  with  them 

They  are  not  exenjpt  iVom  the  common  afflictions  of 

life— 

They  have  in  addition  to  them  many  trials  peculiar  to 

themselves — 

Yet  it  goes  well  with  them 

J.   In  respect  of  temporal  good 

[Tiiey  have  a  peculiar  enjoyment  o^ prosper  1 1 ij — 
The  ungodly  find  an  emptiness  in  ;ill  their  possessions'" — 
But  the  godly  have  not  sueli  gall   mixed  with    their  com- 
fons ' — 

They  have  also  peculiar  supports  in  a  season  o^  adversity — 
The  wicked  are   for  the  most  part  miserable  in  their  afHic- 
lion ' — 

If  kept   from  murmuring,  it  is  the  summit  of  their  attain- 
ments— 

But  the  righteous  are  enabled  to  glory  in  tribulation  " — 
And  cordially  to  approve  of  God's  dispensations  towards 
them  " — ] 

2.  In  respect  of  spiritual  good 

[They  possess  a  peace  that  passclh  all  I'nderstanding— 
They  are  filled  with  a  joy  utterly  unknown  to  others^ — 
The  work  of  sanctification  is  gradually  carried   on   within 
them  ■ — ] 

As  they  approach  towards  deadi  they  grow  in  a  meetness 
for  heaven — 

And  are  serene  and   happy  in   the  near  prospect  of  eter- 
nity ='— ] 

3.  In  respect  to  eternal  good 

[Who  can  set  forth  their  felicity  in  the  eternal  world  ? — 
Who  can  even  conceive  the  weight  of  glory  preparing  lor 

them  ?— 

How  will  their  faith  be    lost  in  sight,  and  their  hope  in 

enjoyment ! — 

Then  indeed  will  that  truth  be  seen  and  felt  by  them  '' — ] 

These  things  are  far  from  being  "  cunningly  devised 
fables  " 

III.  What 

'  Job  XX.  2-2.  •  Prov,  X.  22.     1  Tim.  vi.  17. 

'  Eccl.  V.  17.  "  Horn.  V.  3.  «  2  Kings  xx.  19. 

y  Prov.  xiv.  10.  *  2  Cor.  iv.  16.  *  Ps.  xxxvii.  37. 

*■  Ps.  cxUv.  15. 

N    2 


iSo  THE  BLESSEDNESS  OF  FEARING  GOD.         (523.) 

III.  What  assurance  we  have  that  it  shall  he  thus  well 
with,  them 

No  truth  whatever  is  capable  of  clearer  demonstra- 
tion— • 

The  topics  from  whence  it  might  be  proved  are  innu- 
merable— 

We  shall  however  confine  ourselves  to  three 

1.  The  fitness  of  things  requires  it 

[No  mail  can  seriously  think  that  there  is  one  portion  to 
the  righteous  and  the  wicked — 

There  is  no  well-ordered  government  on  earth  where  this  is 
tlie  case — 

Much  less  can  we  suppose  it  possible  in  the  divine  govern- 
ment— 

To  imagine  such  a  thing,  is  to  strip  the  Deity  of  all  regard 
to  his  own  honour — 

We  may  be  sure  that  there  shall  be  a  distinction  made  in 
favour  of  his  servants ' — ] 

2.  The  promises  of  God  insure  it 

[All  temporal  good  is  expressly  promised  to  those  "  who 

fear  God""— 

All  spiriiml  good  also  is  given  them  as  their  portion  ' — 
Yea,  all  eternal  good  is  laid  up  for  them  as  their  unalienable 

inheritance' — 

All  the  promises  are  made  over  to  them  in  one  word  ^ — 
Can  any  one  doubt  a  truth  so  fully  established  ? — ] 

3.  The  experience  of  all  that  ever  feared  God  attests  it 
[Who  ever  found  it  unprofitable  to  serve  the  Lord  ^\ — 

\\  hat  truly  devoted  soul  was  ever  forsaken  by  him  *  i*— 

Who  ever  complained  that  the  means,  by  which  he  was 
brought  to  fear  God,  were  too  severe  ? — 

Or  diat  any  afflicrioi),  that  increased  and  confirmed  that 
fear,  was  loo  heavy  ? — 

David  indeed  did  at  one  time  question  the  position  in  the 
text— 

But  on  recollection  he  condemned  himself  for  his  rashness 
and  ignorance — 

And  acknowledged  that  his  vile  suspicions  contradicted  the 
experience  of  God's  children  in  all  ages  ^ — ] 

On  these  grounds  we  "  assuredly  know  "  the  truth 
declared  in  the  text  '^ 

[W^ 

«  Mai.  iii.  18.  ^  Ps.  xxxiv.  9.  *  Ps.  xxv.  12,  13. 

»  Ps.  ciii.  17.  8  1  Tim.  iv.  8.  ••  Jer.  ii.  31. 

\  Isai.  xlix.  15.  ^  Ps.  Ixxiii.  12 — 15,  22. 


(523.)        THE  BLESSEDNESS  OF  FEARING  GOD.  l8i 

[We  do  not  surmise  it  as  a  thing /joss? i/e — 
We  do  not  hope  it  as  a  thini^-  probable — 
We  absoluteli/  know  it  as  infallibly  certain — 
We  are  not  surer  of  our  existence  than  we  are  of  this  truth — ■ 
Without  hesitation  therefore  we  dchver  our  message  ' — 
O  that  tiie  word  may  sink  deep  into  all  our  hearts ! — 
And  that  we  might  from  experience  unite  our  testimony  to 
Solomon's '" — ] 

We  beg  leave  to  ask,  whether  they  who  fear  not  God, 
have  any  such  assurance  in  their  favour  ? 

[We  are   aware  that  they  will  entertain  presumptuous 
hopes — 

And   that,   in  opposition  to  God's  word,  they  will  expect 
happiness — 

But  docs   the  holdest  sinner  dare  affirm  that  he  hiows'n 
shall  be  well  witli  him  ? — 

His  conscience  would  instantly  revolt  at  such  falsehood  and 
blasphemy — 

Let  those  then,  that  fear  not  God,  stand  self-condemned — 

Let  them  flee  unto  their  God   and  Saviour   with  penitence 
and  faith — ■ 

Let  them  so  live  as  to  preserve   the  testimony  of  a  good 
conscience — 

And  then,  however  enlarged  their  expectations  of  good  may 
be,  they  shall  never  be  disappointed  ■ — ] 

V  Isai.  iii.  ID,  11.  "'Prov.  xxvili.  14.  "  I^ai.  xlv.  17. 


DXXIV.       ALL    THINGS    WORK     FOR    GOOD     TO     GOD's 
PEOPLE. 

Rom.  viii.  28.  JVe  know  that  all  things  work  together  for  good 
to  them  thai  love  God,  to  them  who  are  the  called  according 
to  his  purpose. 

TRUE  believers  have  the  greatest  encouragement  to 
draw  niiih  to  God  — 

They  have  supernatural  assistance  when  pouring  out 
their  hearts  before  him — 

And  are  assured  by  God  himself  that  their  prayers  shall 
be  heard — 

Yea,  sometuties,  like  the  Israehtes  in  Egypt,  the  more 

N  3  '  they 


l82  ALL    TIIIXGS    "WORK    FOR  (524.) 

they  renew  their  requests,  the  more  they  find  their  bur- 
thens increased" — 

Hence,  like  them,  they  are  also  sometimes  ready  to 
murmur  and  despond  ** — 

But,  by  iirace  they  arc  enabled  to  wait  patiently  the 
Lord's  leisure— 

And  invariably,  in  the  issue,  the  clouds  which  they  so 
much  dreaded,  burst  in  blcssinj:fs  on  their  heads — 

This  St.  Paul  declares  to  be  the  experience  of  all  true 
believers — 

His  words  lead  us  to  shew 

I.  The  character  of  true  Christians 

Ciiristians  are  somttimes  described  in  tlie  scriptures  by 
their  regard  for  God,  and  sometimes  by  God's  regard  for 
them — 

Tiie  text  leads  us  to  speak  of  them  in  both  points  of 
view 

J .  Their  regard  to  God 
[The  ''loving  of  God"  is  a  character  peculiar   to  true 
Christians — 

Otiiers  are  represented  rather  as  "  haters  of  God,"  and  ene- 
mies to  him  in  their  minds  ' — 

But  they  who  are  partakers  of  his  grace,  have  their  natural 
enmity  removed — 

They  behold  his  excellency,  and  are  sensible  of  their  obli- 
gations to  him — 

Hence  they  love  him,  and  strive  to  love  him  with  their 
whole  hearts — ] 

2.  God's  regard  for  them 
['J'heir  regard  for  him  sprang  not  from  any  good  disposi- 
tions in  themselves —  •" 

It  resulted  purely  from  the  manifestations  of  God's  love  to 
thcin — 

lie  formed  "  purposes  "  of  love  to  them  Irom  all  eternity  •*— 

In  due  time  he  "called"  them  by  his  grace,  and  made 
them  his  people — 

Awd  this  distinguishing  Aivour  is  the  true  source  of  their 
love  to  hiui — 

To  this  etTcct  both  our  Lord  and  his  beloved  apostle 
testify' — 

lo 

•  F.xo.l.  V.  6—8.  b  lb.  vcr.  Qo,  21. 

'^  Rom.  i.  30.     Col.  i.  21.  «!  Jen  xxxi.  3. 

"  John  XV.  16.    1  John  iv.  19. 


f524.)      GOOD  TO  god's  people.   '      183 

To  the  eternal  iniiposcs  of  God  ihcrcfure,  aud  not  to  tlie 
inclinations  of  oui"  carnal  minds,  must  all  the  good  that  is  in 
us,  be  traced — ] 

To  persons  of  this  description  the  ap03tle  announces 

II.  Their  privilege 

It  is  under  snlteiings  that  the  superiority  of  the  Chris- 
tian's state  is  to  be  seen  to  the  greatest  advantage— 

Of  them  the  apostle  speaks  ;  and  declares  that,  of 
whatever  kind  they  be,  they  shall  work  for  the  good  of 

them  that  love  God 

[The  Christian  may  be  called  to  bear  the  heaviest  afflic- 

t'lons — 

But  they  shall  bring  him  to  consideration,  stir  hnn  up  to 
prayer,  wean  him  from  the  world,  and  lead  hira  to  seek  his  rest 

;ibovc 

He  may  be  assaulted  also  widi   the  most  distressmg  temp- 

tatioiis —  1    1      r  •  I 

J^ut  diese  will  shew  him  the  evil  of  his  heart,  and  Uie  laitli- 

fnlnessofhis  Uod —  .  ,    ,  • 

They  will  also   teach   him  to  sympathize  wiUi  his   tempted 

brethren—  <•  ,       1  • 

Even  death  itself  will  be  among  the  number  ot  the  things 

that  shall  prove  beneiieial  to  him— 

This  is  the  most  formidable  enemy  to  fallen  man-- 

It  cuts  him  offlromall  means  and  opportunities  of  salvation, 

and  seals  him  up  under  endless  and  irremediable  misery-- 
But  to  a  true  Christian  it  is  a  most  invaluable  treasure  — 
It  puts  a   period   to   all  his  sorrows  and  temptations,  and 

introduces  him  to  the  immediate,  everlasting  enjoyment  of  his 

God—] 

Nor  need  we  doubt  of  this  blessed  truth 
[The  apostle  speaks  of  it  not  as  a  matter  of  conjecture, 
but  of  certainty —  ,      i     i 

As  be  knew  it,  so  may  "  we  know"it,  from  the  declarations 

and  promises  of  God  ^ —  ,  .      ,      r  1    • 

Both  David  and  Paul  have  attested  it  also  from  their  own 

experience'' — 

Nor  is  there  any  Christian  in  whom  it  has  not  been  realized — 
It  is  not  however  siugli/  or  separately  that  all  things  work 

for  <Tood,  but  as  taken  "  together"  in  a  collective  view— 
Separately  considered,  many  things  may  have  wrought  for 

evil,  by  producing  sinful  tempers  or  actions— 

f  1  Cor.  iii.  12.  '  fs.  XXV.  lo. 

*>  Ps.  cxix.  71.     Pliil   i.  10. 

N    4 


J  84  -^LL    THINGS    WORK    FOR  (524.) 

But  when  viewed  as  connected  with  all  their  effects  and 
consequences,  tho  most  untoward  circumstances  will  be  found 
to  have  wrought  tor  gv)od — ] 

This  subject  naturally  suggests 

1.  A  rule  whereby  to  judqe  of  our  election  of  God 
[Our  election  of  God  can  be  known  only  by  its  effects ' — 

To  ascertain  it,  we  must  enquire  whether  we  have  been 
called  by  his  grace — 

And  whether,  in  consequence  of  that  call,  we  love  God 
supremely  r — 

If  we  experience  these  effects,  we  may  safely  conclude,  that 
God  has  entertained  eternal  purposes  ot'love  towards  us — 

Hui  if  we  trace  not  tliesc  effects,  our  pretensions  to  an  in- 
terest in  his  electing  love  is  a  fatal  delusion — • 

Let  them,  in  whom  these  evidences  are  found,  rejoice;  but 
jejoice  with  trembling — ] 

2.  A  ground  of  consolation  for  the  afflicted 
[Afflictions  are  not  at  the  present  joj'ous,  but  grievous — 

And  under  them  we  are  ready  to  say,  "  Ail  these  things  are 
against  mc" — 

But  the  scripture  tells  us,  that  "  the  trial  of  our  faith  is 
precious ''" — 

Let  the  afflicted  then  consider  what  "  good  "  may  be  accru- 
ing to  them — 

Their  troubles  may  be  working  so  as  to  discover,  prevent, 
punish,  or  destro}'  sin 

Or  they  may  be  working  to  impart,  exercise,  strengthen, 
or  perfect  grace 

What  reason,  in  either  case,  have  the  afflicted  to  take 
comfort ! — 

We  think  little  of  inconvcnieucies  if  they  do  but  promote 
uur  temporal  interest — 

Should  we  then  be  averse  to  any  trials  that  may  tend  to  our 
<piritual  advantage  ? —  * 

Let  us  wait  to  see  ^'  the  end  of  the  Lord,"  and  be  solicitous 
rather  about  our  future  benefit,  than  our  present  case — ] 

3.  A  strong  incentive  to  love  and  serve  God 
[Things  are  never  represented  as  working  for  the  good  of 
the  wicked — 

On  the  contrary,  their  tcmporaj^blessings  are  often  cursed 
to  them — 

Vea,  even  spiritual  blessings  only  aggravate  their  guilt  and 
condemnation ' — 

Christ 

'   I  Thc£s.  i.  4,  .V  "^  1  l^«t.  i.  7.  '  2  Cor.  ii.  \Q. 


(524.)  GOOD    TO    GODS    PEOPLE.  1 85 

Christ  himself  proves,  not  a  Saviour,  but  a  stumbhng-block 
to  them "" — 

But  for  God's  people,  all  things,  siii  excepted,  woik  for 
good — 

Should  they  not  then  love  him  for  such  distinguishiofr 
mercy  ? — 

Can  they  ever  do  enough  for  him,  who  so  marvellously 
overrules  all  events  for  them  ? — ] 

>"  1  Pet.  ii.  7,  8. 


DXXV.       THE    CHARACTER    AND    PRIVILEGES    OF 
THE    GODLY. 

Ps.  xci.  14 — 1<^.  Because  he  hath  set  his  love  upon  me,  there- 
fore wi/t  I  deliver  him :  I  •will  set  him  on  high,  because  he 
hath  knozcn  my  name.  He  shall  call  upon  me,  and  I  will 
ai/sner  him :  I  zoill  be  with  him  in  trouble ;  /  will  deliver 
him,  and  honour  him.  With  long  life  zoill  I  satisfy  him, 
and  shezo  him  my  salvation. 

THE  Scriptures  are  the  charter  of  the  Christian's  pri- 
vileges— They  contain  the  most  minute  and  accurate  de- 
scription of  his  character,  and  set  forth,  in  all  the  variety 
of  expression  that  language  can  afford,  the  blessings  he 
enjoys — The  declarations  concerning  him  in  this  Psalm 
may  certainly  be  interpreted  as  relating  to  the  Messiah, 
because  when  a  passage  out  of  it  was  applied  to  Christ, 
he  did  not  deny  its  reference  to  himself,  but  shewed  with 
what  limitations  the  passage  was  to  be  understood" — That 
it  refers  also  to  the  church  cannot  admit  of  doubt — 
Throughout  the  whole  of  it  the  character  and  blessedness 
of  God's  people  are  delineated  ;  but  with  peculiar  force 
and  beauty  in  the  concluding  verses — In  discoursing  upon 
them  we  shall  consider 
I.  The  character  of  God's  people 

They  "  know  the  name"  of  God 
[The  name  of  God  as  proclaimed  by  himself,  is  recorded 
in  the  scriptures  '' — And  the  Christian  has  a  view  of  him  as 
possessed  of  those  very  perfections  which  are  there  ascribed  to 

him 

•  Compare  ver.  11,  12.  with  Matt- iv.  6,  7, 
"'  Exod.  xx.xiv.  6, 7. 


l86  THE    CHARACTER    AND  (5^5.) 

him— ;Hc  particularly  sees  these  pericctionshannonizing,  niid 
glorified,  in  the  person  of  .lesns — Or,  if  lie  be  not  perfectly 
clear  in  his  views  of  these  things,  he  at  least  is  sensible  that 
tlie  divine  mercy  flows  only  in  one  channel,  and  can  be  im- 
parted only  through  the  atoning  blood  of  Jesus — ] 

They  so  know  him  as  to  "  set  their  love  i]j)oii  him" 
[It  is  not  a  mere  speculative  knowledge  that  Christians 
possess,  (in  t/iis  the  ungodly  may  far  surpass  them)  but  such 
a  practical  knowledge  as  influences  their  heart  and  life — 
They  feel  an  interest  in  every  perfection  of  the  Deity — The 
justice  and  holiness  of  God  are  as  unliable  in  their  eyes  as  his 
love  and  mercy — From  what  they  know  of  him  they  are  con- 
strained to  love  him,  yea,  to  "  set  their  love  upon  hin),"  with 
intenseness  of  desire  and  fixediiess  of  allection — J 

They  wait  upon  him  in  continual  flayer 
[Others  may  keep  up  an  outward  forin  of  devotion,  or 
even  be  exceedingly  earnest  in  prayer  on  some  particular  oc- 
casion— But  they  alone  can  maintain  a  read  intercourse  with 
the  Deity,  who  have  been  taught  by  die  Holy  Spirit  both  to 
know^  and  love  him — When  they  have  been  thus  enlightened 
and  renewed,  they  will  feel  the  necessity,  and  taste  the 
sweetness,  of  secret  prayer,  and  will  account  it  their  highest 
honour  and  happiness  to  have  access  unto  their  God  at  the 
throne  of  grace — Nor  will  they  ever  be  satisfied  with  the  wor- 
ship (hey  offer,  if  they  do  not  "  worship  him  in  spirit  and  in 
truth" — ] 

In  perfect  correspondence  with  their  character  will  be 
found 

II.  Their  privileges 

There  is  nothing  jiood  Avhich  shall   be  v;ithheld  from 
them  ill  time  or  eternity — God  will  vouchsafe  to  them 

1 .  Answers  to  prayer 
[They  who  offer  their  petitions  only  in  a  formal  manner, 
never  expect  an  answer  to  them — They  conceive  tliat  all  tes- 
timonies from  God  respecting  the  acceptance  of  our  prayer^ 
are  chimerical  and  enthusiastic  in  the  extreme — But  God  is 
at  no  loss  to  impart  to  his  peo[)le  a  clear  and  lively  sense  of 
his  approbation — He  most  assuredly  will  answer  them,  though 
not  by  tokens  that  may  be  heard  or  seen,  yet  by  sensible  com- 
munications, and  effectual  interpositions — Are  they  laden  with 
guilt?  their  burthen  shall  bei^moved,  and  they  shall  be  filled 
with  peace  and  joy — Are  they  bowed  down  under  trials  and 
lempiations  ?  tiiey  shall  be  strengthened  by  his  grace,  and  be 
made  more  than  conquerors  over  all — And  though  they  cannot 
infallibly  conclude  from  any  feelings  of  their  mind  that  (lod 
has  answered  their  i)rayers^  yet  their  feelings,  in  conjunction 

with 


(.525.)  PRIVILEGES    OF    THE    GODLV.  187 

with  the  effects  produced  by  them,  will  enable  them  to  ascer- 
tain it,  at  least  sutHcieutly  for  their  own  encoiu-agenienf' — ] 

2.   Deliverances  from  trouble 

[The  people  of  God  are  exposed  to  trouble  no  less  than 
others — But  they  are  supported  under  them  by  the  presence 
of  their  God — As  the  Son  of  man  walked  with  the  Hebrew 
youths  ill  the  furnace,  so  will  he  with  all  his  afflicted  people; 
nor  shall  a  hair  of  their  head  be  singed — As  a  refiner  he  will 
carefully  watch  over  every  vessel,  moderating  the  heat  that 
would  injure  it,  and  bringing  out  the  vessel  as  soon  as  his 
purposes  in  submitting  it  to  the  fire  have  been  fully  answered — 
This  is  twice  declared  in  the  text ;  and  in  due  season  shall  it 
be  experienced  by  every  believer — ] 

,'].  Present  honour 
[The  saints  arc  for  the  most  part  loaded  with  contempt 
and  ignominy— Yet  the  very  persons  who  persecute  them 
most,  have  frequently,  like  Ilerod,  an  inward  reverence  for 
them  in  their  hearts — But,  however  they  be  treated  by  the 
ungodly,  they  are  universally  respected  by  the  saints— The 
very  angels  account  it  their  honour  and  happiness  to  minister 
unto  them— And  even  "  God  himself  is  not  ashamed  to  be 
callet!  their  God" — They  are  already  exalted  to  the  rank  and 
dignity  of  God's  children;  they  are  made  "  lieirs  of  God 
and  joint-heirs  with  Christ" — ] 

4.  Everlasting  glory 
[How  far  length  of  days  is  to  be  expected  as  the  reward 
of  piety  under  the  gospel  dispensation,  we  cannot  absolutelv 
determine — But  the  true  Christian  will  be  "  satisfied  with  his 
lilc,"  whether  it  be  long  or  short— He  docs  not  wish  for  th^ 
termination  of  it  merely  because  he  is  dissatisfied  with  his 

present  state,   but  because  he  longs  for  his  inheritance As 

soon  as  he  has  finished  his  appointed  course,  God  will  shew 
him  his  full  salvation— He  will  cause  him  to  behold  all  its 
glory  and  enjoy  all  its  blessedness— He  will  give  him  a  life 
\vhieh  will  fully  satisfy  his  most  enlarged  desires— He  will 
say  to  him.  See  the  kingdom  that  was  prepared  for  thee  from 
eternity;  take  possession  of  it  as  thine  own,  and  inherit  it  for 
ever''—] 

Infer 

1.  In  how  pitiable  a  state  are  the  imiorantand  un^odlv 
world!  "^  ^     ^ 

[Being  ignorant  of  God,  and  destitute  of  any  real  love 
to  him,  they  have  no  part  or  lot  in  his  salvation—They  are 

strangers 

«=  Ps.  cxxxviii.  3.  *  Matt.  xxv.  34. 


l88    THE  CHAKACTER,  &C.  OF  THE  GODLY.   (525.) 

Strangers  to  all  those  siihliine  pleasures,  vvhieh  are  communi- 
catee! to  God's  peculiar  people — The  witness  of'theSpjiir,  and 
many  other  unspeakibly  precious  tokensof  the  divide  favour, 
are  withheld  from  them — If  they  he  in  trouble,  they  have  no 
licavcnly  ccnisolations  to  support  them — They  may  have  the 
wealth  of  this  world,  and  the  honour  which  comeih  of  men  ; 
but  they  can  expect  no  salvation  fr»)m  God,  nor  any  thing 
but  shame  and  everlasting  contempf^ — O  that  they  were  wise 
and  would  consider  these  things  ! — ] 

2.  How  plain  and  simple  is  the  duty  of  God's  people! 
[The  privileges  before  mentioned,  arc  all  bestowed  on  us 
because  we  love  and  seek  the  Lord — Not  that  our  services  are 
ntciitori'.us  and  can  claim  a  "  reward  of  debt;"  but  God  has 
appointed  these  as  means,  in  the  use  of  which  we  shall  attain 
the  end— Would  we  then  have  more  abundant  tokens  of 
God's  favour  here,  and  secure  a  still  richer  inheritance  here- 
after? Let  us  study  to  "  grow  in  the  knowlege  of  him,"  and 
in  a  more  fervent  and  fixed  love  towards  him — Let  us  wait 
upon  him  more  earnestly  and  witli  greater  constancy  in 
prayer — Thus  shall  his  blessings  infinitely  exceed  our  highest 
expectations,  and  be  enjoyed  by  us  when  the  fleeting  vanities 
of  time  shall  be  no  more—] 

^  Dan.  xii.  2. 


DXXVL       THE    PRIVILEGE  OV  THOSE    WHO  LIVE   NEAR 

TO    GOD. 

Deut.  xxxiii.  12.  Of  Benjamin  he  said,  The  beloved  of  the 
Lord  shall  dwell  in  sajety  by  linn ;  and  the  Lord  shall  cover 
hint,  all  the  day  long.  •" 

AS  God  was  pleased  to  communicate  to  some  in  former 
ages  the  knowledge  of  future  events,  so  he  frequently 
imparted  to  them  the  spirit  of  prophecy  in  a  more 
abundant  measure,  about  the  time  of  their  death.  Thus 
Isaac  and  Jacob  were  peculiarly  inspired  at  that  season 
to  foretel  the  things  which  should  befall  their  children. 
Thus  Moses  also,  when  about  to  be  gathered  to  his  fa- 
thers,  was  commissioned  to  declare  the  states  and  circum- 
stances of  all  the  dili'erent  tribes  after  their  entrance  into 
Canaan.  Of  Benjamin  lie  foretold,  that  his  tribe  should 
a.  be 


(526.)       PRIVILEGE  OF  LIVING  NEAR  TO   GOD.  189 

be  situated  close  to  the  place  which  God  iiad  chosen  for 
himself*;  and  that  his  proximity  to  the  Lord's  imme- 
diate residence  shonld  be  to  him  a  source  and  occasion 
of  the  richest  benefits. 

If  it  be  considered  how  compreliensive  many  of  the 
prophecies  are,  and  how  the  apostles  themselves  con- 
tinually apply  them  to  the  general  circiim  stances  of  the 
church  of  Chfist,  we  shall  not  be  thou<^ht  to  put  a  force 
upon  the  text,  while  we  take  occasion  from  it  to  set  forth 

I,  The  state  of  God's  people 

The  situation  of  the  tribe  of  Benjamin  may  serve  at 
least  as  an  emblem  to  represent  the  state  of  "  God's 
beloved."     Tliey  are  "  a  people  ?iea7'  unto  God^ ;"' 

1.  They  maintain  a  sense  of  the  divine  presence 
[Thoy  not  only  cannot,  like  the  generality,  live  "  with- 
out God  in  the  world,"  or  rest,  as  many  professors  of  reiionon 
do,  in  a  round  of  formal  duties.  They  are  sensible  "that 
"  God  scarcheth  the  heart  and  trieth  the  reins."  They  loni^ 
to  have  a  convietiou  of  this  fastened  upon  their  minds,  and  to 
see,  as  it  were,  on  every  place  this  inscription  written,  "  Thou 
God  seest  me."  They  do  not  harbour  secret  sin  because  it  is 
invisible  to  man ;  but,  assured  that  "  the  darkness  is  no  darkness 
with  God,"  and  that  he  beholds  the  very  counsels  of  the  heart 
diey  strive  to  "  set  him  ever  before  them ;"  and  to  "  walk  in 
his  fear  all  the  day  long."] 

2.  They  walk  in  dependence  on  the  divine  aid 
[They  are  scarcely  more  conscious  of  their  own  existence, 

dian  they  are  of  their  uiter  insufficiency  for  any  thing  that  is 
good.  They  have  so  often  failed  through  their  reliance  on 
their  own  strength,  and  they  feel  such  a  proneness  to  every 
species  of  iniquity,  if  left  one  moment  to  diemselves,  that 
ihcy  are  compelled  to  cry  to  their  God  for  help.  And,  if 
they  were  not  sure  that  "  the  grace  of  Christ  is  sulHcicnt"  for 
all  who  trust  in  it,  the}'^  would  utterly  despair  of  holding  out 
unto  the  end.     Hence  their  continual  prayer  is,  "  Hold  thou 

me 

'This  was  remarkably  fulfilled:  for  Mount  Zion,  whereon  the 
temple  was  built,  belonged  to  Jiidah:  but  the  remainder  of  Jerusalem, 
and  almost  the  whole  of  Mount  Monah  (of  which  Mount  Zion  was  a 
part)  belonged  to  Benjamin :  so  literally  true  was  it,  that  God,  the 
head  of  all  the  tribes,  "  dwelt  between  the  shoulders  of  Benjamui." 
And  this  very  circumstance  occasioned  the  tribe  of  Benjamm  to 
adhere  to  Judah,  when  the  other  ten  tribes,  under  Jeroboam, 
apostatized  from  the  worship  of  Jehovah, 

"  Bs.  cxlviii.  14. 


igO  THE    PRIVILEGE    OF    THOSE  (526.) 

me  up,  and  I  shall  be  safe:"  and   God  imparts  to  tliem  his 
promised  assistance  *^,] 

3.  They  delight  in  doing  the  divine  will 
[The  ".commandments  of'God  arc  not  grievous  "to  them. 
Their  only  grief  is,  that  they  do  not  obey  them  with  greater 
readiness  and  joy.  Net  but  that  they  often  lind  the  workings 
of  an  evil  principle,  that  would  bring  them  back  again  in'io 
captivity  to  sin  and  Satan  :  but,  through  the  operation  of  the 
blessed  Spirit,  they  are  enabled  to  get  the  victory  over  their 
corrupt  nature,  and  both  to  obey  the  law  outwardlv,  and  to 
"  delight  in  it  after  their  inwnrd  man*^."  They  would  gladlv 
do  the  will  of  God  on  eartli,  as  it  is  done  in  heaven,  without 
reluctance,  without  weariness,  and  without  reserve.] 

There   doubtless   is   a  great    difference    between  the 
attainments  of  different  saints  :  yet  this  is,  o?i  the  xc/iofe, 
the  state  of  all ;  and  that  they  are  blessed  in  it  will  appear 
by  considering 
II.  The  privileges  they  enjoy  by  means  of  it 

While  the  saints  thus  live  nigh  to  God,  God  "  keeps 
them  in  safety,"  and  covers  them 

1 .  From  the  curse  of  the  law 

[We  might  speak  of  their  deliverance  even  from  temporal 
evils  ;  since  tliey  have  none  which  are  not  sanctified  to  their 
souls,  and  made  blessings  in  disguise*.  But  respecting  spiritual 
evils  we  are  warranted  to  speak  with  the  fullest  confidence. 
The  saints  aiay,  ii  is  true,  be  left  to  dread  the  wrath  of  God  '^: 
but  it  shall  never  come  upon  them^.  While  they  are  endea- 
vouring to  walk  in  communion  with  God,  in  dependence  on 
him,  and  obedience  to  him,  they  have  nothing  to  fear.  God 
has  pledged  himself,  that  they  shall  never  perish'".] 

2.  From  the  assaults  of  Satan 

[Satan  will  indeed  exert  all  his  power  to  dgstroy  them  ; 
but  he  shall  not  finally  prevail  against  them.  He  may  "  buffet 
them,"  and  cast  "  his  fiery  darts"  at  them  ;  but  he  is  a  van- 
quished enemy;  and  shall,  ere  long,  be  bruised  under  the 
feet  of  even  the  weakest  saints*.  Like  the  kings  whom 
Joshua  subdued,  all  the  powers  of  hell  shall  one  day  be 
brought  out  of  their  dungeons,  to  receive,  from  the  very  lips 
of  those  whom  now  they  persecute,  the  sentence  they  so 
justly  merit''.]  ^-^ 

3.   From 

'^  Zech.  X.  12.     Isai.  xxvi.  3.  ''  Rom.  vii.  14 — 25. 

«  Job  V.  19 — 24.  ^  Ps.  Ixxvii.  7 — 9. 

«  Rom.  viii.  1.  ^  Isai.  Iv.  7.     John  x.  27,  28. 

'  Ps.  xci.  1—3.  Jam.  iv.  7.  Rom.  xvi.  20.  "  1  Cor.  vi.  3. 


(5'26.)  WHO    LIVE    NEAR    TO    GOD.  I9I 

3.  From  the  power  and  prevalence  of  sin 
[Notwithstandinpj  "  the  law  of  sin  in  their  member?;," 
God's  promise  to  all  his  people  is,  that  "  sin  shall  not  have 
dominion  over  tlicm  '."  As  by  the  operation  of  fire  on  the 
hearth  we  may  sec  what  it  would  eiTect,  if  suffered  to  extend 
itself  over  the  whole  house,  so  by  the  working  of  sin  in  our 
hejft'is  we  ma^'  clearly  see,  to  what  a  state  we  should  quickly 
be  reduced,  if  God  should  suffer  it  to  rage  with  ail  its  force, 
jjut  he  fulfils  his  word  :  and  though  thousands  of  times  we 
have  been,  as  it  were,  on  the  very  brink  of  falling,  God  has 
interposed  by  his  providence  or  grace  to  [)reserve  our  souls  : 
and  we  remain  to  this  day  living  monuments  of  his  almighty 
power,  and  unchanging  faithfulness.] 

• 
ExiIORTATIOX 

1 .  Let  us  seek  to  become  "  the  beloved  of  the  Lord  " 
[We  account  it  no  small  happiness  to  be  beloved  of  our 

fellow-creatures  ;  but  how  much  more  to  be  beloved  of  the 
Lord  !  Whose  fav^our  is  comparable  to  his  ?  v.hose  so  honour- 
able, so  permanent,  so  beneficial  "*?  Let  us  then  go  to  him 
in  the  name  of  Jesus;  for  whose  sake  we  shall  be  admitted 
to  his  favour",  and  be  "blessed  by  him  with  all  spiritual 
blessings."] 

2.  Let  us  endeavour  to  live  more  and  more  near  to 
God 

[ft  is  our  privilege  to  dwell  in  God,  and  to  have  God 
dwelling  in  us.  We  might  "  walk  with  God,"  as  Enoch  did, 
and  though  not  visibly,  yet  really,  converse  with  him  as  our 
friend  °.  And  what  greater  encouragement  can  we  desire, 
than  that  which  the  text  affords?  Others  may  fall;  but  we 
shall  be  "  covered,  and  kept  in  safety  p  :"  others  may  aposta- 
tize to  their  perdition  ;  but  we  shall  be  preserved  through  faith 
unto  salvation^.] 

'  Rom.  vi.  14.  "»  I's.  Ixiii.  3.  "  John  xiv.  21. 

°  1  Jolm  i.  3.  P  Isai.  liv.  17.  "J  1  Pet.  i.  5. 


DXXVIL       THE  JOY  OF  THE   LORD  IS   OUR  STRENGTH. 

Nch.  viii.  10.     Thejoij  of  the  Lord  is  ijour  strength. 

THE    preaching  of  God's  word  is  a  very  ancient 
ordinance — 

In  the  context  we  have  a  description  of  the  manner  in 
which  Nehemiah  conducted  it — 

These 


192   THE  JOY  OF  THE  LORD  IS  OUR  STRENGTH.  (527.) 

These  means  of  instruction  were  useful  in  that  day — 
Nor  are  they  less  necessary  in  every  place  and  age — ■ 
People  need,  not  only  reproof  for  what  is  wrong,  but 

direction  in  w  hat  is  right — 

The  Jews  wept  bitterly  at  the  hearing  of  the  law- — 
But  Nehemiah  corrected  their  sorrow  as  ill-timed — 
And  exhorted  them  to  rejoice  in  God,  who  had  done 

so  great  things  for  them — 

I.  What  reason  wc  have  to  rejoice  in  the  Lord 
God  is  often  said  to  rejoice  over  his  people ' — 
But  the  joy  here  spoken  of  must  be  understood  rather  of 

that  which  \\c  feel  in  the  recollection  of  God's  goodness 

towards  us 

The  Jews  at  that  season  had  special  cause  for  joy  in 

God 

[They  had  been  miraculously  delivered  from  Babylon — 

This  temple  had  been  rebuilt  in    twenty   years,  and   the 
worship  of  God  restored — 

And  now,  after  seventy  years  more,  die  wall  of  the  city 
v/as  finished — 

They    had    been    enabled    to    surmount  innumerable  dif- 
ficulties''— 

They    had    prospered,  even  to  a  miracle,  in  their  endea- 
vours*— 

These  were  tokens  of  the  divine  Eavour,  and  pledges  of  its 
continuance — 

They  were  therefore  called  upon  to  rejoice  with  gratitude 
and  confidence — 

Nor  was  their  sorrow,  however  just,  to  exclude  this  joy — ] 

Such  reason  also  have  all  the  Lord's  people  to  rejoice 

in  the  Lord 

[Tuey  have  experienced  a  redemption  from  •sorer  cap- 
tivity— 

And  been  delivered  by  more  stupendous  means — 
Every  day's  preservation  too  is,  as  it  were,  a  miracle — 
Yet  the  work   of  their   souls    is   carried    on   in    spite  of 
enemies — 

Yea,  is  expedited  through  the  means  used  to  defeat  it — 
Surely  then  they  should  say,  like  the  church  of  old  '' — 
Moreover,  these  mercies  are  pi^dges  and  earnests  of  yet 
richer  blessings — 

They  may  well  confide  in  so  good  and  gracious  a  God — 

They 

»  Zeph.  iii.  17.  ''  Ch.  iv.  17. 

•^  Ch.  vi.  16.  '•  Ps.  cxxvi.  3. 


(527.)  THE  JOY  OF  THE  LORD  IS  OUR  STRENGTH.  1 93 

They  have  indeed  still  s^reat  cause  for  sorrow — 

Yet  is  it  theii  duty  to  "  rejoice  alicays  \\\  the  Lord'" — ] 

To  promote  and  encourage  this,  we  proceed  to  shew 

II.   In  what  respects  this  joy  is  our  streoi^tli 

We  are  as  dependent  on  the  frame  of  our  minds  as 

on  the  state  of  our  bodies — 

Joy  in  God  produces  very  important  effects 

1.  It  disposes  for  action 

[Fear  and  sorrow  depress  and  overwhelm  the  soul  *^ — - 
They  enervate  and  benumb  all  our  faculties — 
They  keep   us   from  attending  to  any  encouraging  consi- 
derations*— 

They  disable  us  from  extending  relief  to  others* — 
They  indispose  us  for  the  most  necessary  duties' — - 
We  cannot  pray,  or  speak,  or  do  aii}'  thing  with  pleasure- 
On  the  contrary,  a  joyous  frame  exliilarates  the  soul'' — 
David  well  knew  the  eifcct  it  would  produce' — 
And  every  one  may  safely  adopt  his  resolution  ■" — ] 

2.  It  qualifies  for  suffering 

[U^hen   the   spirit  is  oppressed,  the  smallest  trial  is  a 

burthen — 

In  those  seasons  we  are  apt  to  fret  and  murmur  both  against 

God  and  man — 

We  consider  our  trials  as  the  efi'ects  of  divine  wrath — 
Or,  overlooking   God,   we  vent  our  indignation  against  the 

instruments  he  uses — 

But  when  the  soul  is  joyous,  afflictions  appear  light" — 
How  little  did  Paul  ami  Silas  regard  their  mipnsonment"! — 
How    willing    was    Paul    to    lay  down    his    very  life    for 

Christ  P  !— 
This  accords  with  the  experience  of  every  true  Christian'' — ] 

AppLiCATioy 

1.  Let  us  not  be  always  brooding  over  our  corruptions 

[Seasonable  sorrows  ought  not  lo  be  discouraged — 
But  we  should  never  lose  sight  of  all  that  God  has  done 
for  us — 

It  is  our  privilege  to  walk  joyfully  before  the  Lord  ' — 

^  Phil.  iv.  4.  ^  Isai.  Ivii.  16.  «  Exod.  vi.  g. 

^  Job  11.  13,  »   Lukexxii.  45.  ^  Prov.  xvu.  q-2. 

*  Ps  h.  12,  13.        "»   Ps.  cxix.  32.  ■  tleb.  x.  34.  &  xii.  1. 

•  Acts  xvi.  25.         P  Acts  XX.  24.  «  Kom.    v.    '2,    3.    and 
'  Ps.  cxxxvni.  5.  &  cxlix.  5.  &  ixxxix.  15, 16.        2  Cor.  vi.  jo, 

Vo  L.  V.  O 


194     THE  JOY  OF  THE  LORD  IS  OUR  STRENGTH.    (.527-) 

If  we  abounded  more  in  |>raise,  we  should  more  frequently 
be  crowned  with  victory' — ] 

2.  Let  US  carefully  guard  against  the  incursions  of  sin 
[It  is  sin  that  hides  the  Lord  from  our  eyes  ' — 

Joy  will  not  consist  with  indulged  sin' — 

Let  us  then  "  mortify  our  earthly  members"  and  our  be- 
setting sins — 

Let  us  be  girt  with  our  armour  while  we  work  with  our 
hands " — 

Is  or  ever  grieve  the  Spirit,  lest  we  provoke  him  to  depart 
from  us — ] 

3.  Let  US  be  daily  going  to  God  through  Clirist 

[If  ever  we  rejoice  in  God  at  all,  it  must  be  through  the 
Lord  Jesus  Christ  *" — 

It  is  through  Christ  alone  that  our  past  violations  of  the  law 
can  be  forgiven'^ — 

It  is  through  Christ  alone  that  the  good  work  ran  be  per- 
fected in  our  hearts* — - 

jAnd,  since  *'  all  things  are  throngh\\\\ii\,  and  /;o;«  him,  let 
them  be  to  him  also  "^  " — ] 

*  1  Chron.  XX.  ai,  a-2.         *  Isai.  lix.  2.  "  Ps.  Ixvi.  18. 

*  Neh.  iv,  17,  18.  y  Kom.  v.  11.  ^.  Col.  i.  20. 
»  Heb.  xii.  '2.                       ^  Kom.  xi.  36. 


DXXVIII.     god's  paths  are  mercy  and  truth. 

Ps.  XXV.  10.     All  the  paths  of  the   Lord  are  mercy  and  truth 
unto  such  as  keep  his  covenant  and  his  testimonies. 

IT  has  often  been  observed,  that  there  is  th  the  world 
an  indiscriminate  distribution  of  good  and  evil,  without 
any  respect  to  men's  moral  characters.  And  this  is  con- 
firmed by  Solomon,  who  says,  All  things  come  alike  to 
all,  neitlier  knowcth  any  man  love  or  hatred  by  all  that 
is  before  him.  This,  however,  must  i)e  understood  with 
certain  limitations  and  restrictions :  for,  as  in  chemical 
preparations  one  ingredient  will  entirely  change  the  qua- 
lities of  the  thing  prepared,  so  in  the  dispensations  of 
Providence  will  one  single  ingredient  wholly  change  their 
nature,  while,  in  appearance,  they  remain  the  same, 
i*  God 


(528.)     god's  paths  are  mercy  and  truth.       195 

God  often  sends  temporal  blessings  to  his  enemies  in 
an^^er,  as  he  raised  up  Pharaoh  to  a  throne,  for  the  pur- 
pose of  displaying  in  him  the  power  of  his  wrath.  On 
the  contrary,  the  bitterest  cup  that  he  puts  into  the  hands 
of  his  friends  is  mixed  with  love.  The  eye  of  faith  there- 
fore will  discern  a  most  essential  difference;  where  sense 
and  reason  can  see  none:  it  will  see,  that  however  God 
may  load  the  wicked  with  benefits,  he  is  angry  with  them 
every  day ;  and  that  however  he  may  visit  the  righteous 
with  the  rod,  *'  all  his  paths  are  mercy  and  truth  unto 
them."     To  elucidate  this  truth,  let  us  consider 

I.  The  character  of  the  godly 

Among  the  numberless  marks  whereby  the  godly  are 
described  in  scripture,  there  is  not  any  more  deserving  of 
our  attention  than  those  before  us 

1.  They  keep  God's  covenant 
[The  covenant  here  spoken  of  cannot  be  die  covenant  of 
works,  because  no  man  is  able  to  keep  that,  seeing  that  it 
requires  perfect  and  unsinning  obedience.  We  understand  it 
therefore  as  relating  to  the  covenant  of  grace,  wherein  God 
undertakes  to  give  us  pardon,  hohnesis,  and  glory,  for  the  sake 
of  his  dear  Son,  who  is  the  Mediator  of  it,  and  in  whose  blood 
it  is  ratified  and  confirmed*. 

Now  this  covenant  every  godly  person  "  keeps."  He  em- 
braces it  gladly,  being  well  persuaded,  that  if  the  tenor  of  it 
were  not  precisely  what  it  is,  he  could  have  no  hope-  If  the 
covenant  required  the  performance  of  certain  conditions  on 
his  part,  without  providing  him  with  strength  to  perform  those 
conditions,  and  pardon  tor  his  innumerable  failures  and  detects, 
he  would  sit  down  in  despair.  But  seeing  that  "  the  cove- 
nant is  ordered"  in  all  things  and  sure,"  and  that  .Jesus,  the 
surety  of  it,  has  guaranteed  to  God  the  aceomplishment  of  its 
demands,  and  to  us  the  enjoyment  ot"  its  blessings,  every 
believer  rejoices  in  it,  and  cleaves  to  it  stedfastly  with  his  whole 
heart.] 

2.  They  keep  God's  testimonies 
[While  the  believer  is  thus  attached  to  the  gospel  cove- 
nant, he  does  not  relax  his  obedience  to  the  law.  On  the 
contrary,  whatever  God  has  testified  to  be  his  will,  that  the 
believer  laboms  to  fulfil.  He  would  not  wish  to  live  in  sin, 
though  he  might  do  it  with  impunity  :  nor  does  he  account 

one 

'  Compare  Jer.  xxxi.  31—34.  with  Heb,  viii,  10—12. 
O    2 


196       god's  paths  are  mercy  and  truth.     (.528.) 

one  of  tlie  commandments  grievous  :  but  rather  he  esteems 
thcn/all  concerning  all  things  to  be  right''.  His  complaints 
;iro  not  against  tlic  law  as  too  strict,  but  against  his  own 
heart,  as  ireaclicrous  and  vile.  With  respect  to  the  testimo- 
nies of  God,  he  says,  with  David,  "I  claim  them  as  mine 
heritage  for  ever ;  yea,  they  are  the  rejoicing  of  my  heart  ; 
they  are  sweeter  to  me  than  honey  and  the  honeycomb," 

Such,  in  other  parts  of  God's  word,  is  the  description  given 
of  the  godly  ^  Wc  should  therefore  enquire  into  our  faith 
and  practice,  in  order  that  we  may  ascertain  our  real  charac- 
ter. For  if  we  are  harbouring  self-righteousness  on  the  one 
hand,  or  hypocrisy  on  the  other,  we  have  no  part  in  this 
covenant,  nor  any  interest  in  its  blessings.  Whether  we  reject 
the  covenantor  dishonour  it,  we  are  equally  destitute  of  grace, 
and  equally  obnoxious  to  God's  displeasure.  To  have  a  good 
evidence  of  pur  acceptance  with  God,  we  must  trust  as  simply 
in  the  covenant  as  if  no  works  were  required  ;  and  be  as  earnest 
in  the  performance  of  good  works,  as  if  works  only  were  re- 
quired.] 

Having  delineated  the  character  of  the  godly,  let  us 
next  consider 

II.  The  dealings  of  God  towards  them 

It  might  be  'supposed  that  persons  so  pleasing  to  God 
should  never  suffer  affliction  :  but  the  contrary  is  true,  as 
appears,  not  only  from  the  declarations  of  scripture  ^ 
but  from  the  experience  of  all  that  have  been  most  fa- 
voured of  God  ^  But  all  God's  dealings  towards  them 
are 

1.  Mercy 
[There  are  no  dispensations,  however  afflictive,  which  are 
not  sent  to  them  for  good.  They  are  all  mercy  in  their  source, 
\hc\x  ineasure,  their  WA  Whence  do  they  spring,  but  from 
the  love  of  God  ?  for,  "  whom  he  loveth  he  chasteneth,  and 
scourfreth  every  son  whom  he  receiveth."  And  are  they  not 
all  mercifully  tempered  as  to  their  number,  weight,  and  du- 
ration? Has  there  not  "  with  every  temptation  been  opened 
also  a  way  to  escape,"  or  "strength  given  according  to  our 
day^?"  And  have  they  not  all  wrought  for  good,  to  wean  us 
from  the  world,  to  purge  away  sin,  to  exercise  and  increase 
our  grace,  to  give  us  tlie  comtoft  of  grace. bestowed,  and  God 
the  glory  of  n  ?  Is  there  one  of  us  who  must  not  confess, 
"  It'is  good  for  me  that  1  have  been  afflicted  r "  And  shall  we 

not 

*  Ps.  cxix.  128.  «  Isai.  Ivi.  4,  5-     Ps.  ciii.  17,  18. 
••  Zeph.  iii.  \i.     Ps.  xxxiv.  19. 

*  Job,  David,  Paul,  and  above  all,  Christ  himself. 

*  ileb.  xii.  6.     Deut.  xx.\iii.  25. 


(528.)      cod's  paths  are  mercy  and  truth.       197 

not  say  that  they  have  been  rich  mercies,  when  we  find  what 
a  weight  of  glory  our  light  and  momentary  afflictions  have 
wrought  out  for  us  r] 

2.  Truth 
[Truth  has  respect  to  the  performance  of  promises.  Now 
afflictions  are  expressly  promised  as  much  as  salvation  itself^. 
When  therefore  they  come,  we  should  regard  them  as  the 
accomplishment  of  God'«  word,  wherein  he  has  said,  that  he 
will  withhold  no  good  thing  from  us.  Tt  was  in  this  light 
that  David  viewed  them,  when  he  said,  I  know,  O  Lord,  that 
thy  judgments  are  right,  and  that  thou  in  faithfulness  hast 
afflicted  me ''.  And  it  is  in  consideration  of  this,  that  we  are 
taught  to  consider,  not  merely  life  with  all  its  comforts,  but 
even  death  also  with  ail  its  antecedent  evils,  as  a  treasure 
given  us  by  God'.] 

IXFER 

1.  How  excellent  a  grace  is  faith  ! 

[It  is  faith,  and  faith  only,  that  can  enable  us  to  view 
God's  dispensations  in  this  light.  If  we  are  weak  in  faith,  we 
shall  be  easily  drawn  to  fretfulness  and  murmuring;  but  if  we 
are  enabled  to  see  the  hand  of  God  in  our  trials,  they  will  all 
administer  occasions  of  joy  and  gratitude.  Faith  is  the 
philosopher's  stone,  that  turns  all  to  gold,  and  enables  us  to 
glory  in  that,  which,  to  flesh  and  blood,  is  a  soured  of  sorrow 
and  disquietude.  Let  us  then  cultivate  this  grace,  and  keep 
it  in  continual  exercise  :  and,  if  any  thing  occurs,  the  reasons 
of  which  we  cannot  immediately  comprehend,  let  us  content 
ourselves  with  saying,  What  I  know  not  now,  1  shall  know 
hereafter.] 

2.  How  resigned  should  the  believer  be  under  all  his 
troubles  ! 

[Nothing  can  come  to  him  which  is  not  the  fruit  of  God's 
mercy  and  truth.  Not  so  much  as  a  hair  can  fall  from  his 
head  but  by  divine  appointment.  Believer,  art  thou  sick  and 
in  pain?  God  knows  that  health  and  ease  would  have  been 
prejudicial  to  thy  soul.  Hast  thou  sustained  some  heavy  loss.'' 
God  sees,  perhaps,  that  the  thing  which  thou  hast  lost  might 
have  been  a  weight  about  thy  feet,  and  have  retarded  tboe 
in  running  thy  race.  Art  thou  persecuted  by  the  worW,  or 
tempted  by  Satan  ?  It  is  a  discipline  whereby  God  is  pre- 
paring thee  for  future  victories,  and  everlasting  triumphs. 
These  may  be  mercies  in  disguise ;  but  they  are  mercies  not- 
withstanding; 

*  Jer.  x.xx.  11.  ••  Ps.  cxix.  75.  •  1  Cor.  iii.  22. 

o  3 


i()8      god's  paths  are  mercy  and  truth.     (5^8.) 

withstanding;  and  therefore  should  be  received  with  resigna- 
tion, and  improved  with  diligence.] 

3.  Ho'.v  lamentable  is  the  state  of  unbelievers  ! 
[VViiile  wc  disregard  God's  covenant,  and  his  testimo- 
nies, we  neither  enjoy  any  mercy,  nor  have  an  interest  in 
anv  promise.  On  the  contrary,  our  very  blessings  are  cursed 
to  us,  and  every  threatening  in  God's  word  is  in  full  force 
atjainst  us.  Moreover  our  troubles  are  pledges  and  earnests 
of  infinitelv  heavier  calamities,  that  shall  come  upon  us  in 
the  eternal  world.  Let  us  then,  if  we  be  yet  in  unbelief,  em- 
brace the  covenant  of  grace,  and  set  ourselves  diligently  to 
keep  the  testimonies  of  our  God.  So  shall  the  blessings  of 
the  covenant  flow  down  upon  us,  and  we  shall  know  by 
happy  experience,  that  *'  the  Lord  is  gracious,  his  mercy  is 
everlasting,  and  his  truth  endureth  from  generation  to  gene- 
ration."] 


DXXTX.      THE     GIFT     OF     THE     SPIRIT     AN    ENCOURAGE- 
MENT   TO    OBEDIENCE. 

John  xiv.  1 5 — 17.  Ify^  Jove  me,  keep  my  commandments.  And 
I  rcUl  pray  the  Pafher,  and  he  shall  give  you  another  Com- 
forter, that  he  may  abide  zcith  you  for  ever;  even  the  Spirit 
of  truth  :  ichoiii  the  world  cannot  receive,  because  it  seel h  him 
not,  neither  knowcth  him  :  but  ye  know  him  ;  for  he  dzcelleth 
with  you,  and  shall  be  in  you. 

IT  has  pleased  God  to  unite  man's  happiness  with  his 
duty,  and  to  ordain,  that  the  paths  of  righteousness  alone 
should  be  paths  of  pleasantness  and  peace.  Hence  our 
Lord,  in  his  last  discourse,  wherein  he  laboured  more 
abundantly  to  comfort  his  disciples,  insisted  ^n  obedience 
to  his  commandments  as  the  bcstproof  of  their  attachment 
to  him,  and  the  best  means  of  securing  bli'ssinors  from 
above  :  yea,  when  he  was  informing  them  how  riclily  the 
loss  of  his  bodily  presence  should  be  overbalanced  by  the 
mdwelling  of  the  Spirit  in  their  hearts,  he  first  reminds 
them,  that  this  benefit  was  inseparably  connected  with 
holiness  of  heart  and  life.     "^^ 

In  discoursing  on  his  words,  we  shall  consider 

I.  Our  Lord's  command 

Our  Lord  requires  all  his,  people  to  keep  his  com-' 

mandments 

[Hii 


(529.)  THE    GIFT    OF    THE    SPIRIT,    cS:c.  ]  gn 

[His  people  are  released  from  the  law  as  a  covenant  of 
rcorks,  so  that  it  shall  have  no  power  to  condemn  them  ;  but 
they  are  as  much  as  ever  suhject  to  it  as  a  yule  of  life]  To 
imagine  the  contrary  is  a  dangerous  delusion  ;  a  sentiment 
directly  opposite  to  the  whole  tenor  olthe  gospel.  St.  Paul 
while  among  the  Gentiles,  paid  no  regard  to  the  Mosaic  law 
in  order  that  he  might  have  the  freer  access  to  them  for  their 
good  :  yet,  though  he  was  without  law  in  this  respect,  "  he 
was  not  without  law  to  God,  but  under  the  law  to  Christ*." 
So  he  tells  us  with  respect  to  the  moral  law,  that  our  con- 
nexion with  it  is  dissolved,  as  that  of  a  wife  is,  when  her 
husband  is  dead.  Nevertheless  the  dissolution  of  that  con- 
nexion is  only  in  order  to  our  being  "  married  to  Christ 
that  wc  may  bring  forth  fruit  unto  God  V  It  is  evident 
therefore  that  the  command  here  given  is  equally  bindiu"- 
upon  all,]  ° 

The  manner  in  which  our  Lord  urges  his  command  is 
Avorthy  of  particular  notice 

[He  did  not  intend  to  question  the  love  of  his  disciples; 
for  they  could  all  have  appealed  to  him,  as  Peter  afterwards 
did,  "  Thou  knowest  all  things  ;    thou  knowest  that  we  love 
thee."  But  they  were  now  sorrowing,  because  of  his  approach- 
ing separation  from  them  :    and,  as  this  indicated  nothino- 
more  than  a  mere  carnal  affection,  he  tells  them  that  there 
■was  a  far  better  way  of  manifesting  their  love  to  him,  even 
by  keeping  his  commandments.     Indeed,  w^hatever  evidences 
of  love  to  Christ  a  man  may  have  in  his  bosom,  there  is  only 
one  way  in  which  he  can  demonstrate  it  to  the  world  •    he 
must  shew  it  by  his  fruits.    Moreover,  though  the  most  secret 
motions  of  love  will  not  be  unnoticed  in  the  day  of  judgment, 
the  chief  stress  will  be  laid  on  those  outward  proofs  of  itwhich 
we  have  given  in  our  actions.     St.  John,  speaking  of  the 
nature  of  true  love,  says,  "  This  is  the  love  of  God,  thyt  we 
keep  his  commandments."     He  does  not  mean  by  this  to  say, 
that  love  and  obedience  are  the  same,  but  he  must  be  under- 
stood to  say,  tiiat  they  are  inseparable  .•  nor  can  his  assertion 
admit  of  one  moment's  doubt ;  for  love  v.'ithout  obedience  is 
dissimulation;    and  obedience  without  love   is  mere  servile 
drudgery.     To  us  therefore  does  our  Lord  speak  as  well  as  to 
bis  immediate  disciples,   enjoining  us. to  "  love  him,   not  in 
word  and  in  tongue  only,  but  in  deed  and  in  truth  '."] 

This  command  of  our  Lord  can  never  appear  grievous, 
if  we  duly  consider 

IL  The 

*  1  Cor.  ix.  21.  *>  Rom.  vii.  4.  •  1  John  iii.  i3. 

O4 


200  THE    GIFT    OF    THE    SPIRIT    AN  ('5'29.) 

II.  The  promise  with  uhich  ho  enforces  it 

The  promise,  though  suited  to  the  immediate  state  of 
his  disciples,  extends  equally  to  all  his  followers 

[He  assures  his  disciples,  that,  thougli  absent  from  them, 
he  would  not  be  forgetfiil  of  their  interests  :  on  the  contrary, 
he  was  going  to  transact  their  business,  and  to  intercede  with 
the  Father  on  their  behalf.  Moreover,  he  predicts  the  certain 
and  glorious  success  of  his  petitions,  and  tells  them,  that  the 
Father  v  ould  send  them  another,  and  an  abiding,  Comforter. 
He  had  been  their  comforter  hitherto  in  all  their  trials ;  but, 
as  he  had  already  been  sometimes  absent  fom  them,  so  now 
he  was  about  to  withdraw  himself  altogether;  and  tJiat  too, 
at  a  tiine,  when  their  love  and  obedience  to  him  would  subject 
them  to  far  heavier  trials  than  ever  they  had  yet  endured. 
But  they  had  no  need  to  fear;  for  he  would  send  them  the 
Holy  Ghost,  whose  office,  and  whose  continual  care,  it  should 
be  to  comfort  and  support  their  souls. 

And  docs  he  not  appear  in  the  presence  of  God  for  ws  also.f* 
And  is  not  that  blessed  Spirit  also  the  Comforter  of  all  God's 
children  ?  Doubtless  then  the  promise  is  to  us  also,  and  our 
children,  and  to  as  many  as  are  afar  off,  even  as  many  as  the 
Lord  our  God  shall  call  <'.] 

And  how  strongly  does  it  enforce  the  injunction  before 
given  ! 

[What  if  the  disciples  should  be  called  to  endure  trials 
for  him  I  could  they  fed  'Any  reluctance,  when  they  considered 
how  he  was  engaged  for  them,  and  what  unspeakable  blessings 
he  had  obtained  for  them  ?  Could  they  want  any  thing, 
when  they  had  this  Comforter  with  them  i  or  need  they  fear 
any  thing,  when  they  were  assured  of  his  almighty  succour 
and  support  ?  True,  they  might  lose  their  possessions,  their 
hberty,  and  their  very  lives;  but  none  could  rob  them  of  this 
Comforter:  on  the  contrary,  "  the  more  their  afflictions 
abounded,  the  more  should  his  consolations  also  aoound  "  to- 
wards them. 

And  what  greater  incentive  to  obedience  can  zee  have  ? 
Surely  nothing  should  be  thought  hard  either  to  do  or  sufter, 
when  we  have  a  prospeci  of  such  consolations  and  such  sup- 
ports. And  indeed,  experience  proves,  tlu\t  when  this  Com- 
forter reveals  himself  in  our  hearts,  the  most  arduous  duties 
are  easy,  and  the  most  bitter  suifcriugs  an  occasion  of  joy.] 

But,  to  discover  more  fully  the  force  of  our  Lord's 
argument,  let  us  consider 

III.  His 

*  Acts  ii.  38,  39. 


(.529.)         ENCOURAGEMENT    TO    OBEDIENXE.  201 

III.   His  further  explanation  of  the  promise 

Our  Lord  expatiates  upon  the  character  of  the  pro- 
misecl  Comforter 

[Without  fuller  information,  the  disciples  would  have 
been  utterly  at  a  loss  :  for  who  could  compensate  to  them  the 
loss  oF  their  Master's  presence  ?  \Vhere  could  they  find  a 
creature  in  earth  or  heaven  that  was  possessed  of  half  his 
oualities?  To  remove  their  difficulties  our  Lord  tells  them, 
that  the  Comforter  v/as  none  other  than  "  the  Spirit  of  truth," 
who  had  spoken  in  all  the  prophets,  and  who  was,  together 
with  himself  and  his  heavenly  Father,  the  true  and  living 
God  *.  He  informs  them  also  that  the  gift  of  this  Comforter 
was  a  peculiar  and  most  distinguished  privilege  ;  for  that 
"  the  world  neither  knew  him,  nor  were  able  to  receive  him  :" 
yea,  further,  that  this  gift  was  not  external  or  peihhah/e,  like 
the  gifts  of  Providence,  but  internal,  dwelling  in  them,  and 
ever/astingh/  abiding  with  them. 

This  shews  us  the  extent  of  our  privileges  also,  and  the 
distinguishing  favours,  which,  as  believers,,  we  enjoy.  The 
world  neither  sees  nor  knows  the  Holy  Ghost :  they  doubt 
perhaps  whether  there  be  any  Holy  Ghost,  or  at  least,  whether 
we  are  ever  to  expect  his  intiuences  on  our  souls.  JNIoreover, 
as  they  are  destitute  of  humility  and  faith,  they  are  under  a 
moral  incapacity  to  receive  this  Comforter ;  if  not,  in  the 
more  ordinary  influences  of  conviction,  yet  certainly  in  the 
sublimer  influences  of  consolation  and  joy.  But  we  must 
deny  the  Bible  itself,  and  contradict  the  prayers  which  we 
offer  daily  in  the  liturgy,  if  we  deny  the  indwelling  of  the 
Spirit  in  the  hearts  of  believers.  The  miraculous  operations 
of  the  Spirit  have  ceased  long  ago  :  but  his  comlbrting  and 
sanctifying  operations  are  as  much  to  be  expected  now,  as  at 
any  period  since  his  descent  on  the  day  of  Pentecost.] 

Nor  is  this  explanation  destitute  of  considerable  weight 
as  enforcing  tlie  injunction  before  given 

[What  must  the  disciples  say  in  the  midst  of  any  trials  or 
difficulties  .?  Could  they  for  one  moment  repine  ?  Surely 
they  would  rather  glory  in  tribulations  for  Christ's  sake.  They 
would  necessarily  argue  thus  :  "  How  highly  are  we  privi- 
leged!  how  wonderfully  are  we  made  to  differ  from  the  world 
around  us  !  Is  there  no  less  than  a  divine  Person  sent  down 
to  dwell  in  us  as  our  Comforter  ?  Have  we  a  Comforter,  whom 
none  but  a  chosen  few  are  qualified  to  receive  ?  Is  this  mar- 
vellous 

^  He  does  not  speak  here  of  the  Holy  Ghost  as  a  mere  qvalify,  or 
operation  ;  but  as  a  distinct  ;j<rr50H  ;  he  calls  hun,  not  a  Comfort,  but 
a  Comforter ;  and  yet  more  fully  charttctwiges  him  as  a  pcnon  in  th« 
words  followin!?. 


•202  THE    GIFT    OF    THE    SPIRIT,    8CC.  (-^-P) 

vcllous  gift  bestowed  upon  iis  in  answer  to  .our  Loicl's  pre- 
vailing intercessions  ?  And  shall  we  not  testify  our  love  to 
him  ?  Has  he  done  such  things  for  us  unasked  ;  and  shall  we 
not  do  for  him  the  things  which  he  commands  r " 

Such  then  are  the  sentiments  which  we  should  adopt,  and 
such  the  conduct  we  should  pursue.  Nor  can  wc  fail  to  do  so, 
if  we  only  bear  in  mind,  that,  though  our  obedience  cannot 
merit  the  divine  favour,  it  is  necessary  to  the  enjoyment  of 
it :  and  that  the  consolations  of  the  Spirit  will  ever  be  pro- 
portioned to  the  prdttkal  regard  we  shew  to  Christ.] 

Infer 

1 .  How  wide  is  the  difference  between  the  believing 
and  the  unbelieving  world  ! 

[Many  think  that  there  is  little  difference  between  the 
followers  of'  Christ,  and  others,  except  as  it  may  be  manifested 
in  a  foohsh  and  needless  singularity.  But,  if  there  be  any 
truth  in  the  promise  before  us,  there  is  a  most  tremendous 
difference  between  the  two  characters  :  the  one  is  benefited  by 
the  Saviour's  intercession  ;  the  other  not :  the  one  has  re- 
ceived the  Holy  Ghost;  the  other  not :  the  one  has  an  expe- 
rimental acquaintance  with  the  Spirit  of  truth  ;  the  other 
knows  scarcely  any  thing  about  the  Spirit,  and  even  feels 
averse  to  what  he  does  know  :  the  one  has  the  Spirit  dwelling 
in  him  as  a  comforter ;  the  other,  instead  of  experiencing  his 
consolations,  cannot  even  receive  them  :  the  one  has  all  tlio 
persons  of  the  ever-blessed  Trinity  interesting  themselves  on 
his  behalf;  the  other  has  God,  even  Father,  Son,  and  Holy 
Ghost,  for  his  enemy.  The  world  may  ridicule  these  things 
as  enthusiasm  if  they  will ;  but  they  are  the  true  sayings  of 
God.  Nor  can  we  hope  ever  to  dwell  with  God  in  heaven, 
unless  he  first  dwell  in  us,  by  his  Spirit,  on  earth.  The  Lord 
grant  that  we  may  all  lay  to  heart,  and  improve,  these  mo- 
mentous truths  !  ] 

2.  How  vain  are  all  professions  of  love  to* Christ,  if 
we  do  not  manifest  our  love  by  our  works  ! 

[It  is  to  little  purpose  that  we  profess  to  rely  on  Christ's 
death  and  intercession,  or  to  have  experienced  the  consolations 
of  God's  Spirit,  if  our  lives  correspond  not  with  our  profes- 
sions. That  word  of  God  will  most  assuredly  be  found  true 
at  last,  "  Without  holiness  no  man  shall  see  the  Lord."  Let 
all  then,  whether  professors  or  pnsfane,  consider  this,  and  seek 
to  have  the  very  thoughts  of  their  hearts  captivated  to  the 
obedience  of  Christ.] 


[      203      ] 

DXXX.    Christ's  millingness  to  receive  sixVners. 

John  vi.  37.     Him  that  cometh  unto  me,  I  will  in  no  zi^ise 

cast  out, 

IT  is  a  pleasing  reflection  that  there  is  a  people  se- 
cured to  Christ,  who,  having  been  given  to  him  by  the 
Father,  shall,  each  in  his  appointed^me,  "  be  gathered 
unto  Shiloh,"  to  be  the  fruits  of  liis  travail,  and  the  spoils 
of  his  victory.  This  pleasure  hoivever  would  be  greatly 
damped,  if  we  believed,  that  there  were  any  infallibly, 
and  from  eternity,  given  over  to  perdition,  who  should 
be  sent  into  the  world  for  no  other  purpose  than  to  fill 
up  the  measure  of  their  inicjuities,  and  to  fit  themselves  for 
the  place,  to  which  they  had  been  doomed  by  an  eternal 
and  irreversible  decree.  We  confess  that  we  cannot  so 
draw  the  line  between  proeteritiou  and  predestination,  as 
to  satisfy  in  all  cases  a  cavilling,  or  perhaps  a  scrupulous, 
mind  :  but  the  same  difliculties  occur,  if  we  attempt  to 
mark  the  distinct  lioundaries  of  free  will,  and  free  srace: 
or  to  shew  how  the  existence  of  sm  could  ever  consist 
with  the  holiness  of  God.  This  however  is  not  our  pro- 
vince :  we  must  leave  to  God  to  reconcile  the  difficulties 
that  occur ;  and  receive  the  truths  he  declares,  not 
because  we  can  comprehend  every  thing  respecting  them, 
but  because  they  are  revealed^  by  an  unerring  God. 
That  some  are  secured  to  Christ  appears  from  hence, 
that,  if  they  were  not,  it  miiiht  eventually  happen,  that 
none  might  come  to  him,  and  consequently,  that  he 
might  shed  his  blood  in  vain.  We  are  not  however  left 
to  found  this  sentiment  on  any  uncertain  reasonin<^s  of 
our  own;  since  our  Lord  himself,  in  the  very  words 
before  the  text,  says,  ''  All  that  the  Father  hath  given 
me,  shall  come  to  me."  Jiut  are  all  othfj^rs  therefoie  of 
necessity  sealed  up  unto  perdition?  no;  for  he  adds, 
"And  him  that  cometh  unto  me  I  will  in  no  wise  cast  out." 

To  improve  this  blessed  declaration,  let  us  consider 

I.  What  we  should  come  to  Christ  for 

[In  general,  we  answer,  that  we  must  come  to  him  for 
every  thnig ;  since  all  fulness  is  treasured  up  in  him,  on  par- 
pose  that  we  may  receive  out  of  it  acconhng  to  our  necessities. 
But  more  particularlj/,  we  must  come  to  him  for  pardon, 

which 


204  Christ's  willingness  (5.50) 

which  we  all  need — which  we  cannot  otherwise  ohtain — and 
which  lie  is  exalted  to  give" — We  must  come  for  peace,  since 
all  peace,  derived  from  other  quarters,  is  delusive — and  he, 
as  the  Prince  of  peace,  has  promised  to  bestow  it'' — We  must 
come  for  strenglli,  since  without  him  we  can  do  nothing *",  and 
by  him,  every  thing'' ;  and  St.  Paul  himself  applied  to  him  in 
prayer,  and  obtained  from  him,  as  we  also  shall  do,  grace 
sufficient  for  him* — Lastly,  we  must  come  to  him  for  eternal 
life  and  glory;  since  he  frequently  claims  it  as  his  prerogative 
to  give  it/,  and  will  surely  be  the  author  of  it  to  all  them  that 
obey  hirii  ^.] 

II,  In  what  manner  we  should  come  to  him 

[Of  course,  our  Lord  meant  not  that  we  were  to  approach 
him  with  our  bodies  ;  since  many  thronged  him,  and  pressed 
upon  him,  who  nevertheless  were  cast  out.  It  is  therefore, 
not  to  the  motion  of  our  bodies,  but  to  the  frame  of  our 
minds,  that  we  are  to  have  respect,  when  we  come  unto 
him.  We  must  come  unto  him  empty.  If,  like  the  Laodi- 
ceans,  we  think  ourselves  rich  and  increased  with  goods •*,  our 
application  to  Christ  will  be  vain  and  fruitless' — We  must  be 
deeply  convinced  of  our  own  guilt  and  helplessness;  and  be 
thoroughly  persuaded  that  we  must  perish  if  he  receive  us 
not.  We  must  be  like  the  prodigal,  when  dying  with  hungei', 
or  like  the  disciples  in  jeopardy,  crying.  Save,  Lord,  or  we 
perish"^ — Moreover  we  must  come  believing.  This  is  more 
particidarly  intended  by  our  Lord,  the  words  "  coming  "  and 
"  believing,"  being  perfectly  synonymous'.  To  come  filled 
with  unbelief,  would  be  to  insult,  rather  than  to  honour  him. 
We  should  be  convinced  of  his  suitableness  to  our*  necessities, 
his  sufficiency  for  our  relief,  and  his  willingness  to  receive  us. 
We  must  regard  him  as  the  only  way  to  life,  the  only  door  of 
hope".  We  must  believe  in  him  as  appointed  of  God  to  be 
our  wisdom,  righteousness,  sanctification,  and  redemption"; 
and  then  we  shall  (\ni\  by  happy  experience  that  he  is  "  able 
to  save  us  to  the  uttermost."]  •" 

III.  The  encouragement  we  have  to  come  to  him 
[Though   our  Lord    sometimes    delayed    answering    the 

requests  of  those  who  came  to  him  in  the  days  of  his  ilcsh,  he 
never  finally  ret^ised  any.  Thus,  though  he  may  not  instantly 
manifest  his  acceptance  of  us,  he  will  not  reject  any  who  thus 

come 

*  Acts  V.  31.  ''  Isa.  ix.  G.     John  \iv.  27.     Epli.  ii.  17. 

*  John  XV.  5.     1  Cor.  iii.  5.  ■*  Phil.  iv.  13. 

*  2  Cor.  xii.  9.  '  John  x,  2S.  ^  Heb.  v.  9. 

'  Rev.  iii.  17.  '  Luke  i.  53.  *'  Matt.  viii.  25. 

*  Ver.  35.  '"  John  xiv.  6.  ami  x.  g. 
"  X  Cor,  i.  30. 


[530.)  TO    UF.CETVK    STXXEIJS.  20.5 

come  unto  him.  No  past  iniquities  shall  cause  him  to  reject 
us.  This  is  evident  honi  many  stronp;  and  express  declara- 
tions of  pro|)hers°,  of  apostlesP,  oF  Christ  himself'J.  If  it 
he  thoii£Tht  that  the  sin  against  the  Holy  Gliost  is  an  excep- 
tion let  it  suHice  to  say,  that  no  man,  who  desires  to  find 
acceptance  through  Christ,  can  possibly  have  committed  that; 
since  he  would  in  that  ease  have  been  given  over  to  judicial 
blindness  and  obduracy,  and  consequently,  would  have  con- 
tinued altogether  regardless  of  his  eternal  welfare.  The  same 
may  be  proved  from  manifold  instances,  wherein  the  vilest 
of  the  human  race  have  found  acceptance  with  hifii.  \Ve 
need  only  look  at  Manasseh',  David',  and  above  all  at  tlie 
apostle  Paul,  who  was  in  this  particular  intended  for  a  pat- 
tern', and  this  blessed  truth  will  be  established  beyond  a  pos- 
sibility of  doubt.  Nor  will  any  present  infirmities  cxxu%e  our 
Lord  to  reject  us.  Tor  his  disciples,  long  after  they  had 
found  acceptance  with  him,  betrayed  manifest  symptoms  of 
pride",  reveno-e",  and  cowardice'^;  and  Peter,  whose  mis- 
conduct was  by  tar  the  most  glaring,  received  by  far  the 
most  striking  tokens  of  our  Lord's  regard^.  We  say  not  this 
to  encourage  sin,  but  to  illustrate  the  tender  mercies  of  him, 
who  carries  the  lambs  in  his  bosom,  and  who,  instead  of 
breaking-  the  bruised  reed,  will  bring  forth  from  it  the  sweetest 
melody  *.] 

Address 

1 .  Those  that  arc  afar  off  from  Christ 

[Can  it  be  supposed,  that,  if  we  will  not  go  to  Christ, 
we  can  ever  participate  his  benefits.^  Doubtless  we  cannot: 
if  we  keep  at  a  distance  from  him  in  this  world,  there  will  be 
an  "impassable  gulf  between  us"  in  the  world  to  come. 
Let  us  remember  then,  that  we  must  go  to  him  or  perish. 
Let  iK)t  any  one  object,  I  cannot  go:  for  the  truth  is,  we 
Ziill  not^  Yet,  notwithstanding  our  past  obstinacy,  we  may  go 
to  him,  with  a  full  assurance  that  he  will  in  no  zeise  cast  us  out. 
Let  us  not  then  delay,  lest  death  seize  us,  and  the  door  of 
mercy  be  shut  for  ever.]  / 

2.  Those  who  are  coming  to  him 

[We  are  told  of  one  in  the  gospel,  whom,  when  coming 
to  our  Lord,  the  devil  cast  down,  and  tare,  and  left  to  ap- 
pearance, dead".     Such  enmity  will  Satan  discover  against 

us 

*  Jsai.  i.  i8.  P  Acts  x.  43.  and  i  John  i.  7. 

1  Matt.  xii.  31.  '2Kin.  xxi.  16.  with  aChron.  xxxiii.  9.  12,  13. 

»  2  Sam.  xii.  9,  13.  '1  Tun.  i.  16.  "  Mark  ix.  33,  34- 

"LukeiK.54.  r  Matt.  xxvi.  56.         ^  Mark   xvi.  7.  & 

^  Isai.  xl.  1 1.  and  xlii,  3.  John  xxi.  15—17- 

''  John  v.  40.  f  Mark  ix.  20,  26. 


206        CHRIST  WILLING  TO  RECEIVE  SINNERS.     (oSO.) 

US  also  as  soon  as  ever  we  attempt  to  come  to  Christ.  He 
will  raise  every  obstacle  in  his  power:  he  will  assault  us  by 
"  fightings  without,  and  fears  within."  But  the* more  earnest 
he  is  in  his  endeavours  to  draw  us  from  Christ,  the  more  deter- 
mined let  us  be  in  going  to  Christ :  so  shall  we  most  efi'cctuaily 
defeat  his  malice,  and  secure  beyond  a  doubt  our  own  sal- 
vation.] 

3.  Those  who  have  come  to  him 
[Whence  is  it  that  so  great  a  difference  has  been  put  be- 
tween you  and  others  ?  Is  it  that  you  were  of  yourselves  more 
inclined  to  good,  and  that  you  made  yourselves  to  differ '' ? 
No:  you  were  once  as  far  from  God  as  any  ;  nor  had  the 
smallest  inclination  to  seek  him  till  God  gave  you  the  wilh; 
nor  could  you  then  have  come  to  Christ,  except  the  Father 
had  drawn  you  by  his  almighty  power ^  Be  careful  then  to 
o-ive  all  the  glory  of  your  salvation  to  God  alone.  And  re- 
member that  you  are  still  to  be  coming  to  Christ  every  day 
y<m  live^.  "  All  your  fresh  springs  are  in  him;"  and  "out  of 
his  iiilness  you  must  continually  receive."  Live  then  a  life 
of  faith  on  the  Son  of  God  ;  and  the  communion,  which  you 
enjoy  with  him  on  earth,  shall  soon  be  perfected  in  the  realms 
of  glory.] 

^   1  Cor.  iv.  7.  •  Phil.  ii.  13. 

f  J»hn  vi.  37_.  «  1  Pet.  ii.  4,  5. 


DXXXI.     THE   EFfECTS  OF  DILIGENCE  IN    RfiLIGION. 

Hos.  vi.  3.  Then  shall  we  know,  if  we  follow  on  to  know  the 
Lord :  his  going  forth  is  prepared  as  the  morning  ;  and  he 
shall  come  unto  us  as  the  rain,  as  the  latter  and  former  rain 
unto  the  earth.  ♦ 

THEY,  who  are  strongly  attached  to  human  systems, 
are  apt  to  set  divine  truths  at  variance  with  each  other, 
and  to  w  rest  some  from  their  plain  and  obvious  meaning, 
in  order  to  reconcile  them  with  others  more  agreeable 
to  tlieir  senliu)ents.  But  they,  who  receive  the  word  of 
God  as  little  children,  will  firrS  a  harniony  in  passages, 
which  at  hr^t  sight  appear  contradictory,  and  will  derive 
equal  benefit  from  the  contemplation  of  them  all.  Some 
imn«;ine  that  if  our  salvation  depend  wholly  on  the 
free  and  sovereign  grace  of  God,  there  can  be  no  need 

for 


{531.)     EFFEC'JS  OF  DrLiGF.ycE  i.v  ruiLiGioy.       207 

for  exertion  on  our  part.    Others,  on  the  contrary,  ar^ue, 
that  if  our  salvation  be  to  be  effected  by  means  of  our 
own  endeavours,  it  cannot  be  dependent  on  divine  iri-ace. 
But  tiiese  apparently  opposite  assertions  are  not  "made 
only  in  different  and  detached  passages,  but  oftentimes 
in    the  very  same    passage.     Our   Lord,   for   instance, 
exhorts  us  to  labour  for  the  meat  that  endureth  unto 
eternal  life,  at  the  same  time  that  he  says,  the  Son  of  man 
will  give  it  us.     And   St.  Paul  bids  us  work  out  our 
salvation  with  fear  and  trembling,  and  yet  assures  us  in 
the  very  same  sentence,  that  it  is  God  who  worketh  in 
us  both  to  will  and  to  do.     Thus  the  prophet  represents 
those  who  are  returning  to  God,  as  encouraging  them- 
selves with  the  thought,  that  though  they  could  no  more 
accomplish  their  end  by  their  own  exertions  than  they 
could  command  the  sun  to  shine,  or  the  clouds  to  pour 
down  their  waters,  yet,  if  they  persevered  in  the  use  of 
God's  appointed  means,  they  could  not  but  succeed. 
The  effects  of  diligence  in  religion  are  here 

I.   Plainly  stated 

The  great  object  of  our  attention  should  be,  to  gain 
the  knowledge  of  Christ 

[Many  see  no  occasion  at  all  for  diligence  in  the  pursuit 
of  heavenly  things.  Others,  who  confess  the  need  of  con- 
stant exertion  on  our  part,  yet  propose  to  themselves  a  wrong 
end  in  their  labours  ;  liaving  no  higher  view  than  to  establish 
a  righteousness  of"  their  own.  But  to  know  Christ  and  him 
crucified  is  the  one  mean  of  eternal  life,  in  comparison  of 
which  every  thing  else  is  as  dung  and  dross*.  It  is  not  how- 
ever a  mere  speculative  knowledge  of  him  that  is  thus  excellent 
(for  we  may  possess  that,  and  have  the  heart  as  unsanctified  as 
ever)  but  an  experimental  knowledge  of  him,  that  brings  the 
soul  into  a  close  union  and  abiding  fellowship  with  him,  and 
a  transforming  knowledge,  that  changes  us  into  his  blessed 
image  in  righteousness  and  true  holiness*'.] 

This  should  be  sought  with  unremittincr  dilisence 
[It  cannot  be  attained  without  frequent  and  serious 
meditation.  It  does  not  indeed,  like  other  studies,  require 
intenseness  of  application,  scope  of  thought,  and  strength  of 
intellect :  it  requires  only  that  we  enter  into  our  own  bosom, 
that  we  consult  the  records  of  conscience,  that  we  apply  to 

our 

•  Compare  Jolin  xvii.  3.     1  Cor.  ii,  2.     PJiit.  iii.  8. 

*  2  Cor.  iii.  18. 


208         EFFECTS  OF  DILIGENCE  IN  RELIGION.       (531.) 

our  souls  the  threatenings  and  promises  of  the  scripture,  and 
that  we  live  in  the  daily  exercise  of  faith  and  prayer.  This 
is  easily  compatible  with  any  lawful  pursuit;  and  so  far  from 
distracting  the  mind,  and  incapacitating  it  for  action,  it  will 
give  direction  and  energy  to  all  our  faculties.  We  must  not 
however  imagine  that  it  is  the  work  of  a  day,  a  month,  or  a 
year;  it  is  the  work  of  our  whole  lives.  If  at  any  time  we 
think  we  have  attained,  and  are  already  perfect,  we  may  be 
well  assured  that  we  have  hitherto  studied  to  little  purpose. 
St.  Paul,  after  preaching  the  gospel  twenty  years,  still  desired 
to  know  Christ  more  fully':  and  so  infinitely  does  that  of 
which  we  are  ignorant,  exceed  that  which  any  man  can  know 
in  this  life,  that  he  says,  If  any  man  tliink  that  he  knoweth 
any  thing,  he  knoweth  nothing  yet  as  he  ought  to  know  ^. 
We  must  therefore  "  follow  on"  in  the  use  of  God's  appointed 
means,  nor  ever  relax  our  diligence  till  we  see  him  as  we  are 
seen,  and  know  him  as  we  are  known.] 

Nor  shall  such  means  be  used  in  vain 
[It  will  be  invariably  found,  that,  while  "  the  idle  soul 
suffers  hunger,  the  diligent  soul  shall  be  made  fat."  JNo  per- 
son shall  be  disappointed  for  want  of  talents;  for  men  shall 
make  a  proficiency,  not  in  proportion  to  their  abilities,  but  in 
proportion  to  their  willingness  to  learn  of  God,  and  to  prac- 
tise what  they  already  know'.  God,  who  alone  can  instruct 
us  in  this  knowledge,  will  "  reveal  even  to  babes  and  suck- 
lings the  things  that  are  hid  from  the  wise  and  prudento" 
"  The  meek  he  will  guide  in  judgment,  the  meek  he  will  teach 
his  way."  "  If  only  we  cry  after  knowledge,  and  lift  up  our 
voice  for  understanding,  if  we  seek  it  as  silver,  and  search  for 
it  as  for  hid  treasures,"  we  need  not  fear  on  account  of  any 
imagined  incapacity  ;  for  God  has  said,  "  Then  shalt  thou 
understand  the  fear  of  the  Lord,  and  find  the  knowledge  of 
God  ;  for  the  Lord  giveth  wisdom  ;  out  of  his  mouth  cometh 
knowledge  and  understanding  ^"] 

This  encouraging  truth  is  yet  further 

II.  Beautifully  illustrated 

There  is  a  beauty  peculiar  to  the  Hebrew  poetry,  and 
very  frequently  occurring  in  the  prophetic  writings,  that 
important  truths  are  amplified  with  figurative  illustrations, 
and  that  sublime  metaphor^.are  explained  by  simple 
declarations.  In  the  passage  before  us,  that  which  is  first 
proposed  in  plain  language,   is  afterwards  confiimed  in 

two 

»  Phil.  iii.  10,  12.  *  1  Cor.  viii.  2. 

•  Phil.  iii.  13, 14.  «  Prov.  ii.6. 


(531.)       EFFECTS  OF  DILIGENCE  IX   RELIGION.       20^ 

two  most  insructive  similes,  each  of  them  affording  a  more 
precise  view  of  the  manner  in  which  the  promise  itself 
shall  be  fulfilled. 

The  simile  taken  from  the  return  of  day,  intimates, 
that  our  success  shall  be  certain  and  gradual 

[Nothing  but  the  utter  dissolution  of  the  universe  shall 
ever  stop  the  succession  of  day  and  night;  so  that  the  stated 
returns  of  liglit  may  be  considered  as  a  fit  emblem  o^ certainty. 
Indeed,  God  himself  sets  forth  the  immutability  of  his  cove- 
nant by  this  very  figure ;  "  If  ye  can  break  my  covenant  of 
the  day,  and  my  covenant  of  the  night,  and  that  there  should 
not  be  day  and  night  in  theirseason,then  may  also  my  covenant 
be  broken  with  David  m}'  servants."  Thus  certainly  shall  light 
arise   upon  our  benighted  souls,  provided  we  really  desire  to 
behold  it'':  in  a  time  of  darkness  we  may  crj^,  "■  The  Lord 
hath  forsaken  me,  and  my  God  hath  forgotten  me  :"  but,  as 
the  sun,  even  at  midnight,  is  hastening  towards  us,  though 
unseen,  so  are  "  the  goings  forth  of  our  God  prepared"  de- 
creed, and  ready  to  appear.     Let  us  but  "  wait,  as  those  who 
watch  for  the  morning;"  and  our  gloom  shall  soon  be  dispelled ; 
and  "  the  Sun  of  righteousness  shall  arise  upon  us  with  healino- 
in  his  beams." 

Nevertheless  we  must  not  expect  that  we  should  discern 
every  thing  at  once :  our  progress  will  be  gradual.     The  sun 
does  not  arise  in  an  instant:  there  is  first  a  little  glimmering 
dawn  ;  then  the  gilded  clouds  begin  to  wear  a  brighter  aspect ; 
and  at  last  they  are  dissipated  by  tVie  rising  sun  :  the  sun  itself 
also  rises  higher,  and  shines  brighter  in  the  heavens,  till  it 
arrives  at  its  meridian.     Thus   it  is  with  the  knowledge  of 
Christ  in  the  soul :  the  first  views  which  the  enquiring  soul 
obtains  are  faint  and  confused;  yea,  perhaps,  as  in  the  early 
dawn,  things  may  assume  a  monstrous  and  distorted  shape: 
we  may  "  behold  men,  as  trees,  walking."     But  gradually  the 
mists  shall   be  dispelled  from  our  eyes ;  our  organs  of  vision 
shall  be  purged  from  their  film ;  and  the  glorious  object,  whom 
we  desire  to  behold,  shall  be  revealed  to  our  view.    But,  vvhile 
we  are  here  below,  we  shall  "  see  him  only,  as  in  a  mirrour, 
darkly :"  we  must  wait  till  we  arrive  above^  before  we  can 
fully  "  see  him  as  he  is."] 

The  simile  taken  from  the  return  of  showers  after 
drought,  intimates,  that  our  knowledge  shall  be  refreshing 
and  J ructi/'j^ing 

[VV  hat  can  be  more  refreshing,  than  rain  to  the  parched 
ground  i*  How  does  the  face  of  nature  soon  testify  its  gladness 

by 

^  Jer.  xxxiii.  QO,  21.  ^  Isai.  Iviii.  8,  lo. 

Vol.  V.  P 


210         EFFECTS  OF  DILIGENCE  IN  RELIGIOX.       (531.) 

by  an  universal  smile !  Yet  is  this  but  a  very  faint  resemblance 
of  that  Joy  and  gladness,  which  the  soul  experiences  through 
seasonaljle  communications  of  divine  knowledge.  Let  us 
figure  to  ourselves  a  prodigal  reduced  to  the  lowest  ebb  of 
misery,  and  doubting  whether  so  vile  a  w  retch  shall  ever  find 
acceptance  with  his  offended  Father ;  and,  while  trembling 
with  a  dread  of  his  displeasvue,  surprised  with  the  tenderest 
expressions  of  his  love  :  will  not  this  be  a  season  of  refreshing 
to  his  soul  ?  Will  he  not  instantly  "  put  off  his  sackcloth,  and 
gird  him  with  gladness  ?"  Will  it  not  be  to  him  "  as  rivers  of 
water  in  a  dry  place,  and  as  the  shadow  of  a  great  rock  in  a 
weary  land  r"  Thus  shall  it  be  with  all  who  follow  on  to  know 
the  Lord  ;  thc}''  shall  have  "  beauty  for  ashes,  the  oil  of  joy 
for  mourning,  and  the  garment  of  praise  for  the  spirit  of 
heaviness." 

No?'  shall  the  knowledge  acquired  be  unproductive  of  soVid 
fruits.  As  "  the  former  rain"  prepared  the  ground  for  thc 
seed,  and  caused  the  seed  that  was  cast  in,  to  vegetate  ;  and 
"  the  latter  rain"  ripened  and  matured  the  grain,  and  made  it 
fit  for  the  sickle  (both  being  essentially  necessary,  and  abun- 
dantly productive  \)  so  shall  the  knowledge  of  Christ  be  to  the 
soul ;  it  shall  come  "  like  rain  upon  the  mown  grass,  and  as 
showers  that  water  the  earth  \"  After  long  drought,  the  clouds 
may,  almost  without  a  metaphor,  be  said  to  "  drop  fatness ;" 
and  the  knowledge  of  Christ,  long  and  eagerly  desired,  shall 
make  "the  desert  to  blossom  as  the  rose;"  yea,  "  it  shall  make 
the  wilderness  like  Eden,  and  the  desert  as  the  garden  of  the 
Lord."  "  Instead  of  the  brier  shall  grow  up  the  fir-tree,  and 
instead  of  the  thorny  bush  shall  grow  up  thc  myrtle-tree  k ;" 
and  the  once  barren  soul  shall  be  **  fruitful  in  all  the  fruits  of 
righteousness  to  God's  praise  and  glory."] 

We  may  see  from  hence 

1 .  Whence  it  is  that  mankind  in  general  are  so  ignorant 
of  Christ 

[Thc  record  of  God  concerning  Christ  is  tkrs  ;  "  He  that 
hath  the  Son,  hath  life ;  and  he  that  hath  not  the  Son  of 
God,  hath  not  life."  This  is  plain,  express,  and  immutable. 
Yet,  alas!  the  generality,  instead  of  labouring  above  all  things 
to  attain  the  knowledge  of  Christ,  will  bestow  no  pains  what- 
ever upon  it.  There  is  no  other  knowledge  that  they  profess 
to  have  without  study :  but  this  they  think  they  possess  almost 
by  intuition.  Hence,  notwidistanding  it  is  infinitely  more 
important  than  any  other,  tli^y  continue  wholly  ignorant  of  it: 
they  are  satisfied  with  giving  a  general  assent  to  Christianity 

as 

*  Ps.  Ixxii.  6. 

"  h-di.  Iv.  10 — 14. 


(531.)       EFFECTS  OF  DILIGENCE   IN   RELIGION.         211 

as  true,  while  they  discern  nothing  of  its  beauty,  and  taste 
nothing  of  its  excellence.  If  this  knowledge  were  unattainable, 
then  men  would  have  some  excuse,  seeing  that  they  would 
labour  in  vain,  and  spend  their  strength  for  nought.  But 
God  has  promised  success  to  persevering  diligence;  "  Then 
shall  ye  know,  if  ye  follow  on  to  know  the  Lord."  Let  us  not 
then  give  way  to  pride  or  indolence :  but  let  us  search  the 
scriptmes  with  an  humble,  teachable  spirit,  and  beg  of  God 
to  enliijhten  the  eyes  of  our  understanding  :  so  shall  we  be 
"  guided  into  all  truth,"  and  be  made  "  wise  unto  salvation 
through  faith  that  is  in  Christ  Jesus."] 

2.  Whence  it  is  that  they,  who  have  attained  some 
knowledge  of  Christ,  are  not  made  more  holy,  and  more 
happy  by  it 

[To  maintain  a  steady  uniform  course  is  no  easy  matter. 
To  follow  on,  forgetting  w  hat  is  behind,  and  reaching  forth 
unto  that  which  is  before,  requires  more  humility  and  zeal 
than  the  greater  part  even  of  real  Christians  possess.  Hence 
their  attainments  in  joy  and  holiness  are  small,  in  comparison 
of  what  they  might  possess.  Listead  of  minding  uniformly  the 
one  thing  needful,  they  suffer  themselves  to  be  distracted  with 
worldly  cares  and  pleasures.  Instead  of  resisting  their  adver- 
sary, they  yield  to  him  ;  and  give  way  to  desponding  thoughts, 
when  they  should  renew  their  exertions  with  more  abundant 
diligence.  If  they  followed  on  as  they  ought,  their  success 
would  not  only  be  certain  and  gradual,  but  would  be  accom- 
panied with  a  proportionable  increase  of  joy  and  holiness.  Let 
us  not  then  turn  aside  to  earthly  vanities,  or  waste  our  time 
in  fruitless  lamentations  and  complaints  ;  but  let  us  "  be 
followers  of  them  who  through  faith  and  patience  inherit  the 
promises ;  "  that  so  our  "  path  may  be  as  the  shining  light, 
which  shineth  more  and  more  unto  the  perfect  day."] 


DXXXII.      THE    IMPORTANCE    OF    THE    LEADING    DOC- 
TRINES   OF    THE    GOSPEL. 

Acts  X.  43.  To  him  give  all  the  prophets  witness,  that  through 
his  name,  z&hosoever  helieveth  in  him  shall  receive  remission 
of  sins. 

FOR  the  space  of  two  thousand  years  the  knowledge 
of  the  true  God  was  confined  to  one  nation.  But  from 
the  beginning  it  was  God's  intention  in  due  time  to 
reveal  himself  to  the  Gentiles  also,  and  to  incorporate 
them  with  the  Jewish  church.  This  was  frequently 
§»  P  2  declared 


212  THE    IMPORTANCE    OF    THE  (532.) 

declared  by  the  prophets",  and  insisted  on  by  our  Lord  ": 
yet  such  was  the  force  of  prejudice,  that  the  Apostles 
themselves,  notwithstanding  the  instructions  they  had 
received  from  their  divine  JNJaster,  and  the  express  com- 
mission given  them  to  preach  the  gospel  to  every  creature'', 
could  not  conceive  that  the  partition  wall  was  to  be  broken 
down.  For  six  years  after  the  day  of  Pentecost  they 
continued  to  preach  to  Jews  only ;  and  when  they  heard 
that  Peter  had  gone  to  speak  to  a  Gentile  they  were  filled 
with  indicrnation,  and  called  him  to  an  account  for  what 
they  deemed  a  most  unwarrantable  proceeding''. 

It  had  been  foretold  to  Peter,  that  he  should  have  the 
keys  of  the  kingdom  of  heaven  %  or  of  the  gospel  dispen- 
sation. He  had  already  opened  the  door  to  the  Jews  on 
the  day  of  Pentecost  ^ :  and  now  he  was  sent  of  God  to 
open  it  to  the  Gentiles.  The  manner  in  which  his  doubts 
were  removed  will  be  noticed  in  another  place:  at  present 
we  observe,  that  his  high  commission  was  executed  in 
the  ever-memorable  words  which  we  have  just  read  :  in 
elucidating  whicli,  we  shall  consider 

I.  The  doctrines  contained  in  them 

The  Apostle's  address  to  his  Gentile  audience  was 
concise  ;  but  it  was  clear  and  energetic.  The  two  leading 
points  in  which  all  men  need  to  be  informed  were  laid 
down  with  precision,  namely,  that  salvation  is 

1 .  Through  Christ  as  the  author 
[To  see  the  force  and  propriety  of  the  Aposde's  words, 
we  must  consider  the  occasion  of  them,  and  the  charcictcr  of 
the  person  to  whom  they  were  addressed. 

The  person  who  had  sent  for  him  was  "  Cornelius^  a  centurion 
of  the  Italian  band  2."  He  was  a  Gentile,  but  htd  renounced 
idolatry,  and  was  a  worshipper  of  the  true  God.  He  was  singu- 
larly pious  and  "  devout :"  he  was  extremely  liberal  even  to 
that  very  "  people"  who  held  liim  in  abhorrence:  and  he  was 
careful  to  bring  up  his  family  also  in  the  fear  of  God.  This 
man,  on  a  day  that  he  had  set  apart  for  solemn  fasting  and 
prayer  *",  was  visited  by  an  angel,  who  directed  him  to  send 
for  Peter  to  shew  him  the  wa  vpf  salvatioQ  ^ 

"^  Now 

*  See  Rom.  ix.  25  — 27.  and  x.  1 8 — 20.       *•  Matt.  viii.  1 1 ,  12.  and 
"  Matt,  xxviii.  19.  and  Mark  xvi.  16.  .lolin  x.  lO. 

•*  Matt.  xvi.  19.  ■=  Acts  xi.  2,  3.         *"  Acts  ii.  14,  38,  41. 

^  Acts  X.  1,  2.  *"  lb.  vcr.  30.    It  is  not  improbable  that  he 

was  engaged  in  prayer  with  his  fami/j/  at  the  very  time  God  sent  the 
angel  to  him.     Compare  tu  otxw  in  ver.  2.  and  ver.  30. 

*  lb.  ver.  32. 


(532.)       LEADING  DOCTRINES  OF  THE  GOSPEL.         213 

Now  it  was  to  this  man  that  Peter  spake,  when  he  said,  that 
remission  ot'  sins  was  to  be  obtained  "  through  the  name  of 
Christ."  We  must  therefore  understand  him  as  saying,  that, 
however  Cornehus  might  be  a  worshipper  of  Jehovah,  and  not 
of  idols  ;  however  sincerely  he  might  fear  God,  however  emi- 
nent he  might  be  in  respect  of  abstinence  and  devotion,  of 
liberality  and  attention  to  the  spiritual  welfare  of  his  family, 
salvation  was  not  to  be  obtained  by  any  of  these  things  under 
the  gospel  dispensation,  but  was  to  be  sought  through  the  name 
and  merits  of  Jesus  Christ.  Christ  was  sent  to  make  atone- 
ment for  our  sins,  and  to  reconcile  us  unto  God  ;  and  through 
him  o///y,  through  him  exclusiteft/,  we  must  find  acceptance 
with  God.] 

2.  By  faith  as  the  means 
[Here  again  our  best  illustration  of  the  subject  will  be 
from  the  context.  Had  Peter  simply  told  Cornelius  that  he 
must  seek  remission  of  sins  through  the  name  of  Christ,  Cor- 
nelius might  have  thought,  that  he  was  to  recommend  himself 
to  Christ  by  the  very  means  which  he  had  hitherto  used  to  re- 
commend himself  to  God,  namely,  by  prayer,  ahnsdeeds,  &c. 
St.  Peter  prevents  the  possibility  of  such  a  mistake,  by  telling 
him,  that  "  whosoever  believeth  in  Christ  shall  receive  the  re- 
mission of  sins;"  not,  whosoever  ohei/etk  him,  but  whosoever 
believeth  in  him.  This  shewed  Cornelius  that  he  must  come 
to  Christ  as  a  sinner,  to  obtain  the  remission  of  liis  sins  freely 
through  his  blood  and  righteousness  :  that  he  must  not  bring 
his  own  good  deeds  with  him  to  purchase  this  blessing,  but 
must  receive  it  "  without  money  and  without  price''." 

We  do  not  mean  to  say,  that  Cornelius  could  be  saved  if  he 
lived  in  wilful  disobedience  to  God  ;  but,  that  he  was  neither 
to  be  accepted  of  the  Pather  for  the  merit  o/'his  obedience, 
nor  to  obtain  an  interest  in  Christo/^  account  o/" his  obedience: 
the  nieritorions  cause  of  his  salvation  must  be  the  death  of 
Christ,  and  the  instrumental  cause,  or  means,  of  his  salvation 
must  be  a  reliance  on  Christ.  His  obedience  musi  J'ol/ow  the 
remission  of  sins  as  a  fruit  and  effect  \  but  it  must  not  precede 
the  remission  of  sins  in  any  wise  as  a  cause.'] 

In  the  text  we  may  yet  further  notice 

II.  The  importance  of  those  doctrines 

W^e  can  scarcely  conceive  any  thing  more  strongly 
marked  than  this. 

1.  All  the  prophets  bear  witness  to  them 
[All  the  prophets  are  not  equally-full  and  explicit  upon 
this  subject;  but  we  have  the  assurance  of  God  himself  that 

the^ 

*  Isai;  Iv.  1. 
P  3 


214  THE    IMPORTANCE    OF    THE  (532.) 

they  were  unanimous  in  their  opinions  upon  it,  and  that  they 
all  bear  testimony  to  these  blessed  truths.  Consult  Jeremiah, 
Daniel,  Isaiah,  Joel,  and  ask  them  how  we  are  to  obtain 
remission  of  sins?  they  will  all  say,  Christ  must  be  your 
righteousness  ' "-  it  is  he  alone  that  can.make  an  end  of  sin^* : 
call  therefore  upon  him";  look  unto  him;  glory  in  him: 
there  is  no  Saviour  besides  him". 

What  greater  proof  can  we  have  of  the  importance  of  these 
doctrines,  than  that  which  arises  from  this  harmony  and 
concurrence  of  so  many  prophets,  who  lived  at  periods  so 
distant  from  Christ  and  from  each  other  ?] 

2.  God  wrought  many  miracles,  in  order  to  draw 
men's  attention  to  them 

[In  the  first  place  he  sent  an  angel  to  Cornelius,  to  inform 
him  where  he  might  find  a  minister  capable  of  instructing 
him  in  these  points.  Then  he  vouchsafed  a  vision  to  Peter,  in 
order  to  remove  his  scruples  about  going  to  him  ;  and,  to 
render  it  the  more  effectual,  he  renewed  that  vision  thriceP. 
Then  when  the  messengers  were  come  from  Cornelius,  and 
Peter  was  yet  doubting  what  his  vision  should  mean,  the  Holy 
Ghost  himself  spake  to  him,  and  bade  him  go,  doubting 
nothing^. 

Can  we  suppose  that  all  this  had  respect  to  a  matter  of 
indifference,  or  of  trifling  import?  or  indeed  that  anything 
but  that  which  was  essentially  necessary  to  the  salvation  of 
every  man  was  the  ground  of  such  singular  and  repeated 
interpositions  ?] 

3.  The  Holy  Ghost  himself  set  his  seal  to  the  truth  of 
them 

[While  Peter  zcas  delivering  the  very  uords  of  the  text,  the 
Holy  Ghost  fell  on  the  whole  company,  both  Jews  and 
Gentiles,  as  he  had  done  on  the  Apostles  six  years  before'. 
By  this  he  set  his  seal  to  the  truth  of  what  was  delivered.  And 
it  is  an  indisputable  fact,  that  no  other  doctrin0>is  ever  made 
effectual  to  the  conversion  of  men  ;  and  that  wherever  these 
doctrines  are  preached  with  fidelity,  there  sinners  are  converted 
from  the  error  of  their  ways':  the  Holy  Ghost  bears  testimony 
to  the  word  delivered  ;  and,  though  he  imparts  not  to  any  his 
miraculous  powers,  he  does  enlighten  the  minds  of  men,  and 
sanctify  their  hearts. 

What  shall  we  say  then  ?  that  the  doctrines,  thus  attested, 
were  of  small  importance,  anupthat  it  is  of  little  consequence 
whether  we  receive  cr  reject  them  ?] 

4.  No 

*  Jer.  xxiii.  6.  ""  Dan.  ix.  24.  "  Joel  ii.  32.  with 

*  Isai.  xlv.  21 — 25.  and  xliii.  n.  Rom.  x.  11.  13. 

»  Acts  xi.  5—10.         '  lb,  ver.  la.  '  Vei.  44.  \'  ch.xi.  15. 

*  Jer.  xxiii.  22. 


(532.)       LEADING  DOCTRINES   OF  THE  GOSPEfc.  215 

4.  No  man,  under  the  gospel  dispensation^  can  be  saved, 
unless  he  cordially  receive  them 

[What  might  have  been  the  eternal  state  of  Cornelius,  if 
he  had  been  out  of  the  reach  of  the  gospel,  it  is  needless  for 
us  to  enquire.     He  lived  in   an   age    when   the  gospel  was 
preached,  and  might,  notwithstanding  the  prejudices  of  the 
apostles,    have    been  admitted  to  a  participation  of  all    its 
blessings,  by  submitting  to  circumcision  first,  and  afterwards 
to  baptism,  provided  he  had  really  believed  in  Christ.  '  There 
is  reason  therefore  to  fear  that,  notwithstanding  his  eminent 
attainments  in  natural  religion,  he  could  not  have  been  saved 
without  faith  in  Christ ;  because  the  angel  that  bade  him  send 
for  Peter,  informed  him,  that  Peter  should  ''  tell  him  xcords 
roherebi/  he  and  all  his  house  should  he  saved  \"  And  when  the 
apostles  heard  of  his  conversion  to  Christ,  they  exclaimed, 
"  Then  hath  God  to  the  Gentiles  also  granted  repentance  unto 
lij'e^."     [{'  then  so  devout,  so  abstemious,  so  charitable,  so 
zealous  a  worshipper  of  the  true  God,  needed  to  believe  in 
Christ  in  order  to  obtain  the  remission  of  his  sins,  how  much 
more  must  we,  who  possess  not  half  his  virtues  !    Even  the 
apostle  Paul,  who  was,  "  as  touching  the  righteousness  of  the 
law,  blameless,"  "  counted  it  all  but  loss  for  Christ'' :"  more- 
over, he  renounced  his  evangelical,   no  less  than  his  legal, 
righteousness,    that  he  might    be  accepted    through  Christ 
alone  y.     We  therefore  may  be  well  assured,  that  we  must  do 
the  same :  for  in  his  conduct  with  respect  to  this,  he  has  given 
us  an  example  which  all  must  follow,  if  they  would  obtain 
salvation. 

How  strongly  does  this  thought  illustrate  and  confirm  the 
importance  of  tlie  doctrines  contained  in  the  text !] 

5.  Every  person  who  truly  receives  them,  shall  cer- 
tainly be  saved 

[Here  the  text  is  plain  and  express.  The  word  "  who- 
sover"  is  of  unlimited  import :  there  is  no  exception  :  whether 
a  man  be  a  Jew  or  a  heathen  ;  whether  he  have  been  more  or 
less  wicked ;  whether  he  have  a  longer  or  a  shorter  time 
to  live;  whether  he  have  a  deeper  insight  into  the  mysteries 
of  the  gospel,  or  be  but  just  initiated  into  its  fundamental 
truths;  he  shall  assuredly  receive  through  Christ  the  remission 
of  his  sins,  the  very  instant  he  is  enabled  to  believe  in  Christ. 
Whoever  he  be  tliat  desires  to  obtain  salvation,  there  is  but 
one  direction  to  be  given  to  him,  and  that  is  the  direction 
given  by  Peter  to  Cornelius,  and  by  Paul  to  the  affrighted 

jailor; 

*  Acts  xi.  14.  "  lb.  ver.  18. 

»  Phil.  iii.  6,  7.  y  lb.  ver.  8,  9. 

P4 


2l6        LEADING  DOCTRINES  OF  THE  GOSPEL.  (532.) 

jailor  ;  "  Believe  in  the  Lord  Jesus  Christ,  and  thou  shall  be 
saved  *." 

To  occupy  any  more  of  your  time  in  shewing  the  importance 
of  the  doctrines  in  the  text,  is  superfluous.  If  it  be  not 
demonstrated  by  the  foregoing  considerations,  we  despair  of 
ever  establishing  the  simplest  truth  that  can  be  proposed.] 

Application 

[Nothing  remains  for  us  now,  but  to  bring  the  doctrines 
home  to  our  own  hearts  and  consciences,  and  to  intreat  our 
Godj  that  they  may  be  made  subservient  to  our  eternal 
welfare.] 

'*■  Acts  xvi.  30,  31. 


DXXXIII.       THE    REWARD    OF    OBEYING    THE    GOSPEL. 

James  i.  25.  Whoso  looketh  into  the  perfect  law  of  liberty,  and 
continueth  therein,  he  being  not  a  forgetful  hearer,  hut  a 
doer  of  the  work,  this  man  shall  be  blessed  in  his  deed. 

A  PROFESSION  of  religion  without  the  practice  of  it 
will  avail  us  little — 

Obvious  as  this  truth  is,  it  needs  to  be  frequently 
insisted  on — ■     . 

Even  in  the  apostle's  days  there  were  many  who  *'  pro- 
fessed to  know  God,  while  in  works  they  denied  him  " — 

St.  James  wrote  his  Epistle  with  a  more  immediate 
view  to  such  persons — 

He  tells  them  plainly  that  they  only  "  deceive  their 
own  selves  * " — 

But  affirms  with  equal  contidence  that  the  practical 
Christian  shall  be  blessed — 

We  shall  consider 

I.  The  apostle's  description  of  the  gospel 

The  gospel  is  generally  thought  to  be  a  mere  system  of 
restraints — 

But  it  is,  in  truth,  a  "  law  of  liberty  " 
[It  finds  us  under  a  worse  than  Egyptian  bondage — 

And 

'  Ver.  22. 


(533.)       THE   llEWAUD  OF  OBEYING  THE  GOSPEL.       21/ 

Anrl  proclaims  liberty  irom  our  oppressive  yoke "> — 

It  offers  pardon  to  those  who  are  under  the  condemnation 
oi  the  luiv — 

And  freedom  from  sin  to  those  over  whom  it  has  had 
dominion — 

It  rescues  us  from  the  captivity  in  which  Satan  has  held 
us — 

It  breaks  the  fetters  whereby  the  world  has  retained  its 
ascendency  over  us — 

And  opens  a  way  for  the  unrestrained  observance  of  holv 
duties — 

It  is  to  captive  sinners,  what  the  jubilee-trumpet  was  to 
the  enslaved  Jews*^ — 

And  effects  fortlie  imprisoned  soul  what  the  angel  wrought 
for  Peter"* — 

This  liberty  however  it  proclaims  with  the  authority  of  a 
"law"— 

It  does  not  merely  offer  what  we  may  alter  or  reject — 

It  is  properly  called  by  the  apostle  "  the  law  of  faith" — 

It  prescribes  the  only  possible  method  of  obtainino-  salva- 
tion— 

It  declares  that  all  attempts  to  find  out  another  will  be 
vain ' — 

And  it  enjoins  us  to  embrace  this  at  the  peril  of  our 
souls  f— ] 

It  is  justly  called  a  "  perfect"  law  of  liberty 
[Nothing  can  he  added  to  it  to  render  it  more  effectual 

Neither  ceremonial  nor  moral  duties  can  at  all  improve 
Christ's  finished  work^ — 

It  uill  beutterlv  made  void  also,  if"  any  thin^  be  taken  from 
it—  '  ^ 

The  blood  of  Christ,  not  any  work  of  ours,  must  be  regarded 
as  the  pi  ice  of  our  redemption  ^ — 

And  the  liberty  itself  must  be  received  as  the  sift  of  God 
through  faith'—  *"^     -^ 

The  gospel  is  perfect  also  with  respect  to  its  effects  upon  the 
conscience — 

The  Mosaic  sacrifices  were  little  more  than  remembrances 
of  sins  ^ — 

But  in  the  gospel  we  have  a  sacrifice  that  takes  awav  our 
sin ' — 

The  soul,  once  purged  by  the  Redeemer's  blood,  is  cleansed 
for  ever  "* — 

And, 
]  Isai.lxi.  1.  J  Lev.xxv.  9,  ,0.         Mcts  xii.  7-10. 

1  Cor.  m.  11.         t  ,  John  iii.  23.  8  Gal.  v.  2,  4. 

J  Pet.  M 8,  19.   ^Eph.ii.S.  MieO.x.  3.^ 

•^^^"'•'S>.  »Heb.x.  i4. 


21  8  THE  REX\^ARD  OF  OBEYING  THE  GOSPEL.  (533.) 
And,  once  freed  by  his  almighty  grace,  is  free  indeed  !"— J 
This  beautiful  view  of  the  gospel  will  easily  account  for 

II.  The  regard  which  the  Christian  pays  to  it 

A  man  immured  in  a  dungeon,  would  not  treat  with 

indifference  a  proclamation  of  pardon  — 

Nor  can  he,  who  is  in  earnest  about  salvation,  disregard 

the  gospel — 

He  endeavours  to  understand  it 

[Me  does  not  inspect  it  to  gratify  a  foolish  curiosity — 

He  searches  into  it  with  care  and  diligence — 

'Like  the  Beraeans  of  old,  he  maturely  weighs  its  declara- 
tions ° — 

And  "  proves  all  things  in  it,  that  he  may  hold  fast  that 
which  is  good  " — 

Even  the  angels  themselves  desire  to  investigate  its  myste- 
ries— 

Much  more  does  he,  who  feels  so  great  an  interest  in  its 
contents — 

Nor  does  he  do  this  in  a  transient  manner,  but  with  per- 
severing diligence  ^ — ] 

He  labours  also  to  obey  it 

[What  he  hears  or  reads  is  not  suffered  to  escape  his 
memory — 

He  at  least  "  gives  earnest  heed  to  it,  lest  at  any  time  he 
should  let  it  slip" — 

He  cannot  be  satisfied  to  "  see  his  face  in  a  glass,  ^nd 
presently  to  forget  what  manner  of  man  he  was''" — 

He  desires  to  have  the  word  engraven  on  his  heart,  and 
transcribed  into  his  life — 

When  he  hears  of  libert}',  he  feels  a  solicitude  to  obtain  it— 

Or, 

n  John  viii.  36.  °  Acts  xvii.  1 1. 

''  It  is  worthy  of  observation  that  as  St-  Peter,  speaking  of  the 
angels,  uses  the  word  nu^ccxv-^ai  in  reference  to  the  bending  posture 
of  ibe  cheiubims  tlmt  \vere  over  the  ark,  1  I'ct.  i.  12. ;  so  St.  James, 
speaking  of  tlic  Christian,  utes  both  c7«^eKi;4/«?  and  'C7ag«/x£tva?,  in 
reference  to  the  conliniiancc  of  the  cherubims  in  that  posture.  The 
ark  was  an  eminent  type  of  Christ ;  in  it  was  contained  the  law  ;  and 
ovsr  it  was  placed  the  mercy-sejji.:  overshadoving  all,  were  the 
cherubims  of  glory  ;  Hcb.  ix.  4,  5.  These  things  were  typical  of 
evangelical  truths;  Heb.  x.  1.  'J'hey  represented  God  as  reconciled 
to  us  through  Christ,  by  whom  the  law  was  kept  inviolate  :  compare 
Ps.  xl.  7,  8.  with  lleb.  x.  7.  And  the  cherubims  represented,  not 
angels  only,  but  men  also,  as  contemplating  and  searching  into  this 
stupendous  mystery. 

■^  Ver.  23,  '24. 


[553.)     THE  REWARD  OF  OliEYIN^G  THE   GOSPEL.      2ig 

Or,  having  obtained  it,  he  strives  to  honour  iiis  almighty' 
deliverer — 

He  is  well  aware  that  his  pretensions  to  faith  must  be 
supported  by  a  suitable  life  and  conversation  "" — 

And  it  is  his  determination,  through  grace,  to  shew  forth 
his  faith  by  his  works — ] 

Nor  does  he  find  it  in  vain  to  serve  God 

III.  The  reward  which  he  insures  to  himself  thereby 

The  world  suppose  that  the  service  of  God  is  irksome 
and  unprofitable — 

But  the  Christian  can  attest  the  contrary  from  his  own 
experience 

In  theveiy  act  of  obeying,  he  finds  a  rich  reward 
[He  can  adopt,  in  reference  to  the  law,  the  declaration 
ofSt.  Paul'— 

However  strict  the  commandments  be,  he  does  not  account 
them  grievous ' — 

On  the  contrary,  he  feels  "  the  waj's  of  religion  to  be 
pleasantness  and  peace "  " — 

His  deliverance  liom  impetuous  passions  is  no  small  source 
of  happiness — ■ 

His  exercise  of  benevolent  affections  greatly  tranquillizes 
his  mind  * — 

The  testimony  of  his  own  conscience  is  a  rich  and  con- 
tinual feast'' — 

Moreover  God  himself  will  vouchsafe  to  him  delightful 
tokens  of  his  approbation-^ 

He  will  shed  abroad  his  love  in  the  hearts  of  his  faithful 
servants — 

He  will  lift  upon  them  the  light  of  his  applauding  counte- 
nance— 

And  "  seal  them  with  the  spirit  of  promise,  as  the  earnest 
of  their  inheritance  " — 

Thus,  in  the  most  literal  sense,  is  that  expression  realized* — 

And  the  description,  alluded  to  in  the  text,  is  abundantly 
verified  ^ — ] 

A  Still  more  glorious  recompence  also  awaits  him  in  the 
future  world. 

[Many  are  extremely  cautious  of  asserting  this  truth — 
They  are  afraid  lest  they  should  be  thought  to  be  advocates 
for  the  doctrine  of  human  merit- 
But 

'  Jam.  ii.  17—20.  »  Rom.  vii.  22.  '  1  John  v.  3. 

"  ProY.  iii.  17.  "  Isai.  xxxii.  17.  ^  2  Cor.  i.  12. 

-  Ps.  xix.  11.  a  ps,  I  j__^ 


220       THE  REWAUD  OF  OBEYIXG  THE  GOSPEL.     (533.) 

But  there  is  no  truth  more  clear  than  that  our  works  shall 
be  rewarded  ^ — 

Nor  does  this  at  all  interfere  with  the  doctrines  of  grace — ■ 

Our  persons  and  our  services  are  equally  accepted  through 
Christ^  — 

And  our  happiness  will  be  altogether  the  gift  of  God  for  his 
sake — 

But  our  works  will  assuredly  be  the  measure  of  our  re- 
ward ''  — 

And  we  may  with  propriety  be  stimulated  by  the  hope 
of  a  future  recompence  * — 

Let  the  Christian  then  know,  that  not  the  meanest  of  his 
services  shall  be  forgotten  ^ — 

But  that  his  weight  of  glory  shall  be  proportioned  to  his 
services  s— •] 

Address 

1 .  The  inconsiderate  hearers 

[It  is  obvious  that  many  hear  the  word  without  receiving 
any  saving  benefit — 

This  is  owing  to  their  own  carelessness  and  inattention — 

They  are  like  the  way-side  hearers,  from  whom  Satan 
catches  away  the  word  ^ — 

But  such  hearers  do  not  merely  lose  the  blessings  which  the 
faithful  Christian  obtains — 

If  the  word  be  not  "  a  savour  of  life,  it  becomes  a  savoiu 
of  death,  to  their  souls  " — 

O  that  all  would  remember  the  admonition  once  given  to 
the  Jews' — 

Thus  should  they  know  the  truth,  and  the  truth  shoulci 
make  them  free  ^ — ] 

2.  The  practical  hearers 

[You  have  been  brought  from  bondage  to  liberty,  from 

darkness  to  liij;ht — 

And,   doubtless,  you  experience  the  blessedness  of  doing 

the  will  of  God — 

"  Stand  fast  then  in  the  liberty  wherewith  Christ  has  made 

you  free  " — 

"  And  be  not  entangled  again  with  any  yoke  of  bondage" — 
Shew  that  you  consider  God's  service  as  perfect  freedom — 
Seek  to  have  your  very  "  thoughts  brought  into  captivity  to 

the  obedience  of  Christ '  " —    ,^ 

Thus  shall  your  "  peace  flow  down  like  a  river  "— 

And  abuntlant  treasures  be  laid  up  for  you  in  the  heavenly 

kingdom™ — ] 

^  Rom.  ii.  6.  '  i  Pet.  ii.  5,  "^  1  Cor.  ill.  8. 

•  lleb.  xi.  26.  '  Matt.  X.  42.  .  e  d  Cor.  iv.  17. 

^  ftJatt.  xiii.  19.  ^  John  xii.  48.  *  John  viii.  3a. 

'  a  Cor.  X.  5.  "  Matt.  vi.  20. 


[      221       ] 


DXXXIV.      THE    PRIVILEGE    OF    TRUE    CHRISTIANS. 

Rom.  viii.  i.  There  is  therefore  now  no  condemnation  to  them 
which  are  in  Christ  Jesus,  who  walk  not  after  the  Jiesh,  but 
after  the  Spirit. 

TO  establish  that  fundamental  doctrine  of  our  religion, 
the  doctrine  of  justification  by  faith  alone,  is  the  main 
scope  of  this  epistle.  Having  argued  the  point,  and  sheun 
that  the  objection  of  its  encouraging  men  to  sin,  was  with- 
out any  real  foundation,  the  apostle  sums  up  the  whole  in 
the  AV'ords  before  us;  and  declares,  as  the  just  inference 
from  his  preceding  arguments,  that  the  believer  in  Christ, 
who  acted  agreeably  to  his  profession,  had  nothing  to  fear 
from  the  condemnation  of  the  law. 

In  order  to  confirm  this  blessed  truth,  we  shall  open  to 
you 

I.  The  character  of  Christians 

In  the  text,  Christians  are  described 

1 .  By  their  state 

[The  "  being  in  Christ  Jesus,"  is  an  expression  importing 
two  things,  namely,  an  interest  in  Christ's  merits,  and  an  union 
with  his  person.  Now  it  is  by  this  term  that  Christians  are 
described  in  the  text:  nor  could  they  be  more  justly  charac- 
terized by  any  terms  whatever. 

Thei/  ore  interested  in  Christ's  merits:  assured  that  they 
neither  have,  nor  ever  can  have,  any  thing  in  themselves 
whereby  they  may  be  justified  before  God,  ihey  desire,  with 
St.  Paul,  to  ha  found  in  Christ,  not  having  their  own  righte- 
ousness, but  that  which  is  of  God  by  faith  in  Christ*." 

Thej/  are  also  united  to  Christ's  person :  they  have  been  cut 
offh-om  their  old  stock,  and  been  engrafted  into  Christ  by 
faitii '';  and  are  thus  become  one  body=,  yea,  one  spirit,  with 
Christ  "i.  i\greeably  to  this  idea,  Christ  repeatedly  speaks  of 
them  as  branches  of  him,  the  living  vine,  and  as  made  fruitful 
solely  by  their  abiding  in  him  ^] 

2.  By  their  conduct 

[The  apostle  asserts  negatively,  that  "  they  do  not  walk 
after  thejiesh."     He  does  not  intend  merely  to  say,  that  they 

do 

*  Phil.iii.  9.  ^  Rom.  xi.  17.  <^   1  Cor.  xii.  27. 

'"   1  Cor.  ^i.  17.  c  John  .\v.  l — 7. 


Ill         THE  PRIVILEGE  OF  TRUE  CHRISTIANS.       (534.) 

do  not  indulge  themselves  in  gross  wickedness  (for  this  may  be 
said  of  many,  who  are  far  enough  from  being  Christians)  but 
that  they  do  not  yield  to  the  carnal  principle  within  them, 
which  would  stimulate  them  to  seek  the  ease  and  interest  of 
the  body  in  preference  to  the  welfare  of  their  souls. 

He  next  affirms  positively^  that  "  they  do  zcalk  after  the 
Spirit."  Tliey  have  within  them  a  new  and  spiritual  principle, 
which,  in  direct  opposition  to  the  flesh,  instigates  them  to  the 
pursuit  of  heavenly  objects^.  This  principle  is  infused  into 
them  by  the  Holy  Ghost,  whose  mind  they  search  into,  and 
whose  will  they  study  to  obe3\  They  resist  the  motions  of  the 
flesh,  however  pleasing,  and  comply  with  those  of  the  spirit, 
however  difficult  and  self-denying.] 

Such  is  their  complex  character.  They  seek  to  be 
found  ill  Christ,  as  much  as  if  they  were  altogether  re- 
gardless of  good  works  ;  and  yet  are  as  diligent  in  the 
pursuit  of  holiness,  as  if  they  expected  salvation  by  their 
own  merits. 

It  will  be  proper  to  pause  awhile  here,  and  to  enquire. 
Are  n-e  such  Christians? 

It  is  greatly  to  be  feared  that  the  number  of  such 
Christians  is  very  small  amongst  us.  Yet,  as  we  trust 
there  are  some,  we  shall  proceed  to  set  forth 

II.  Their  privilege 

"  There  is  no  condemnation  to  them  " 
[We  know  the  meaning  of  condemnation  when  applied 
to  men  under  sentence  of  death.  Such  is  the  precise  import 
of  the  term  in  this  place.  The  law  has  passed  a  sentence  of 
death  on  every  transgressor ;  and  consequently,  every  sinner 
that  is  under  the  law  is  doomed  to  deaths.  But  the  Christian 
is  not  under  the  law :  the  law  with  respect  to  him  is  abrogated 
and  annulled'' :  he  is  under  another  covenant,  the  covenant 
of  grace  ^:  and  therefore  there  is,  not  only  no  death  awaiting 
him,  but  no  sentence  of  death  gone  forth  against  him''.  There 
is  "  7ww"  at  this  time  no  condemnation  to  him,  since  "  what 
the  law  saith,  it  saith  to  those,  and  to  those  only,  who  are 
under  the  law '." 

We  say  not,  that  there  is  no  ground  of  condemnation  to  the 
Christian  :  for  he  is  a  weak  and  sinful  creature  ;  and,  if  God 
should  ciater  into  judgment  wit-iciiim,  he  must  be  condemned 
every  hour,  every  moment.  But  God  views  him  as  "  in 
Christ  Jesus'","  as  washed   in  his  blood,  and  clothed  in  his 

righteousness ; 

^  Gal.  v.  17.  *  Ezek.  xviii.  20.    Gal.  iii.  10. 

*'  Rom.  vii.6.  *  Rom.  vi.  14.  ''John  v.  24. 

1  Rom.  iii.  19.  ■"  Eph.  i.  6.     Col.  ii.  10. 


(534.)        THE  PRIVILEGE  OF  TRUE  CHRISTIANS.  223 

righteousness ;  and  therefore  as  standing  before  him  without 
spot  or  blemisii".] 

How  glorious  a  privilege  is  this ! 

[We  may  easily  conceive  the  different  feeling  of  one  who 
has  been  concicmned  to  die,  and  another  (perhaps  the  greater 
criminal  of  the  two)  that  has  been  just  acquitted.  Precisely 
such  a  diiference,  only  in  an  infinitely  higher  degree,  subsists 
between  some  and  others  of  this  assembly.  AA'hile  there  is 
nothing,  either  in  retrospect  or  in  prospect,  which  must  not 
fill  the  unconverted  man  with  terror,  ihe  Christian  may  look 
back  on  his  past  iniquities  with  an  assurance  that  ihey  are  all 
forgiven;  and  may  look  forward  to  death  and  judgment  with 
a  confident  expectation,  that  his  righteous  Judge  will  bestow 
upon  him  a  crown  of  righteousness,  and  glory  °.  Let  this 
thought  be  duly  pondered;  and  we  shall  never  rest  till  we 
have  attained  the  Cluistian  character.] 

Address 

1.  Those  who  are  merely  nominal  Christians 
[Criminals  commit  iniquity,  in  hopes  that  they  shall  not 

be  discovered;  or,  if  discovered,  not  condemned;  or,  if  con- 
demned, not  executed.  And,  though  frequently  overtaken, 
they  sometimes  elude  all  the  means  used  for  their  detection. 
Thus  men  hope  for  impunity  in  a  neglect  of  God,  and  of  their 
own  souls:  but  their  "  sin  is  sure  to  find  them  out."  Thev 
cannot  hope  to  escape  condemnation ;  for,  as  the  text  itself 
intimates,  so  it  is  elsewhere  expressly  said, "  they  are  condemned 
already^"  and  "the  wrath  of  God"  at  this  very  moment 
"  ahideth  on  them  "i."  They  are  like  men  shut  uj)  in  prison,  and 
confined  •  there  till  the  time  appointed  for  tlieir  execution. 
Would  to  God  we  could  all  realize  this  thought !  There  is 
indeed  yet  one  way  for  them  to  escape:  and  this  is,  to  cast 
themselves  upon  the  mercy  of  God  in  Christ  Jesus.  If  only 
they  do  this,  and  prove  by  their  future  conduct  that  they  are 
sincere,  they  shall  assuredly  find  mercy,  and  never  come  into 
condemnation  any  more.  Let  careless  sinners  consider  this, 
and  ''  flee  from  the  wrath  to  come."] 

2.  Those  who  profess  to  be  Christians  indeed 
[Some  there  are,  who,  while  they  are  panting  after  holi- 
ness, are  tearful  lest  they  should  perish,  because  they  cannot 
entirely  prevent  the  workings  of  coriuption  within  them.  But 
the  very  passage  before  us  supposes  that  they  still  have  a 
carnal  principle  in  their  hearts:  and  that,  if  they  resist  its 
operations  so  as  not  to  "  walk  after"  it,  they  are  partakers  of  the 

privilege 

"  Eph.  V.  oj.  o  2  Tim.  iv.  8. 

P  Jobn  iii.  i8,  <j  lb.  ver.  36. 


224         THE  PRIVILEGE  OF  TRUE  CHUISTIAXS.       (534.) 

privilege  before  mentioned.     Let  such  then  take  to  themselves 
the  comfort  that  God  has  designed  for  them. 

But  there  are  others,  who  are  ready  to  boast  of  their  security 
in  Christ,  while  they  live  under  the  habitual  influence  of  a 
carnal  and  worldly  spirit.  Let  such  persons  know,  that  God 
will  judge  of  "  the  tree  by  its  fruit :"  and  that,  if  they  thus 
"  cause  the  way  of  truth  to  be  evil  spoken  of,"  they  are  in 
God's  sight  the  worst  of  criminals,  and  their  doom  will  be 
proportionably  severe  ^] 

'  Matt.  xxiv.  51. 


DXXXV.  god's  method  of  dealing  with  his  people. 

Zech.  xiii.  9.  I  zoill  bring  the  third  part  through  the  fire,  and 
will  refine  them  as  silver  is  refined,  and  zvill  try  them  as  gold 
is  tried :  they  shall  call  on  my  name,  and  I  mil  hear  them  : 
I  will  say,  It  is  my  people  ;  and  they  shall  say,  The  Lord  is 
my  God. 

AFFLICTION  is  the  lot  of  mankind  in  general,  and 
more  especially  of  those  who  fear  the  Lord,  who  are  all, 
in  their  measure,  "  predestinated  to  be  conformed  to  the 
image  of  Christ,"  as  well  in  sufferings  as  in  glory — In  the 
context  we  are  told  what  Christ  would  have  to  endure, 
when  once  he  should  become  incarnate;  "  Awake,  O  my" 
sword,  against  the  man  that  is  my  fellow,  saith  the  Lord 
of  hosts  ;  smite  the  shepherd."  It  is  true,  that  Christ 
was  to  make  satisfaction  for  sin  by  his  sufferings  and 
death  ;  and  in  I  hat  viexv  there  is  no  occasion  for  us  to 
"  drink  of  his  cup:"  but  it  is  true  also  that  "  he  learned 
obedience,  and  was  made  perfect,  by  the  things  which  he 
suffered  ;"  and  these  ends  are  no  less  necessary  to  be 
accomplished  in  us;  nor  can  they  be  effected  in  any  better 
way — On  this  account  God  has  determined  to  "  bring  the 
third  part  through  the  fire;"  that  so  he  may  fit  them  for 
the  fuller  enjoyment  of  himself  both  in  this  world,  and 
the  world  to  come — 

The  text  informs  us  how  God  deals  with  his  people 

I.  In  respect  of  trials  ^^ 

The  people  of  God  are  but  a  small  remnant 

[Perhaps 


(535.)      OF  god's  dealing  with  his  people.       22'5 

[Perhaps  the  text,jinay  refer  to  that  period  when  the 
Christian  church  was  to  be  delivered  from  the  destruction 
which  was  coining  on  the  Jewish  nation — At  that  time  they 
were  very  numerous  in  Judea,  and  might,  in  general  terms,  be 
represented  as  a  "  third  part " — But  in  every  age  and  place 
they  have  been  comparatively  a  "  little  flock,"  or,  as  the 
apostle  calls  them,  "  u  remnant  according  to  the  election  of 
grace" — Even  in  one  of  the  most  distinguished  churches  in 
the  apostolic  age  we  read  that  there  were  "  but  few  who  had 
kept  their  garments  undefiled  :"  and,  if  those  who  bear  the 
Christian  name  at  this  day  were  tried  by  the  standard  of  God's 
word,  the  number  of  true  disciples  would  be  found  very  dispro- 
portioncd  to  the  collective  body — ] 

But,  whether  few  or  many,  they  are  all  "  brought  to 
God  through  the  fire" 

[ft  is  no  uncommon  thing  for  persons  to  receive  their 
first  serious  impressions  by  means  of  some  afflictive  dispen- 
sation :  many  must  say  with  David,  "  Before  1  was  afflicted  I 
went  astray" — But,  in  whatever  way  they  are  converted  to 
God,  they  seldom  continue  long  in  his  service  without  expe- 
riencing some  temporal  or  spiritual  affliction — God,  who  is  a 
wise  Physician,  knows  what  is  most  conducive  to  the  health  of 
our  souls — He  sees  that  there  is  much  "  folly  bound  up  in  our 
hearts,  and  that  nothing  but  the  rod  of  correction  can  effec- 
tually drive  it  out" — He  sees  it  necessary  "  to  try  us,  as  gold, 
and  to  purify  us  as  silver,"  that  we  may  both  manifest  what  we 
are,  and  become  what  we  should  be — if  we  be  only  superficial 
■  Christians,  who,  like  "  the  stony-ground  hearers,  have  no  root 
in  ourselves,"  we  shall  "  be  offended  as  soon  as  tribulation  or 
persecution  ariseth  because  of  the  word:"  but  if  we  be 
"  Israelites  indeed,"  "  the  trial  of  our  faith,  which  is  much 
more  precious  than  of  gold,  which,  though  it  stand  the  trial  of 
fire,  yet  perisheth  at  last,  will  be  found  to  praise,  and  honour, 
and  glory  in  the  day  of  his  appearing*" — Besides,  the  very 
best  have  much  amiss  within  them,  which  escapes  their  notice, 
till  **  God  counsels  them  in  the  night-season"  of  affliction,  and 
discovers  to  them  the  hidden  abominations  of  their  hearts — On 
this  account  especially  the  saints  have  testified  with  one  con- 
sent that  ihey  have  found  it  "  good  to  be  afflicted  ;"  and  have 
seen  reason  to  bless  God  more  for  their  heaviest  trials,  than 
for  their  richest  comforts — ] 

That  their  trials  however  are  not  unmixed,  will  appear 
by  considering  how  God  deals  with  them 

11.  In 

*   1  Pet.  iv-  12.  and  i.  6,  7, 

Vol.  V,  Q 


226         OF  gob's  DEALIKG  WITH   HIS  PEOPLE.         (535.) 

II.  In  respect  of  enjoyinenls 

If  the  Christian  has  much  "  bitterness  of  heart,"  with 
^\l]ich  others  are  unacquainted,  so  has  he  also  much 
"  joy,  nith  Avhich  a  stranger  intermeddleth  not" — He 
enjoys 

1 .  Communion  with  God 
[Before  he  was  converted  he  knew  nothing  of  fellowship 
with  a  reconciled  God  and  Father — He  peiformed  perhaps 
many  outward  acts  of  worship,  but  never  prayed  from  his  in- 
most soul — He  felt  not  the  greatness  of  his  wants;  he  knew 
not  the  excellency  of  spiritual  attainments;  he  was  not  per- 
suaded of  the  efficacy  of  prayer  :  no  wonder  therefore  that  he 
never  cried  to  God  in  earnest,  and  consequently,  that  he  never 
obtained  an  answer  to  his  prayer — Not  even  Paul  himself, 
notwithstanding  all  his  zeal,  had  ever  prayed  aright,  till  Christ 
appeared  to  him  in  his  way  to  Damascus^ — But  the  true 
Christian  is  enabled  to  "  pour  out  his  soul  before  God  : "  and 
to  him  is  that  promise  fuUilled;  "  Before  they  call  I  will 
answer,  and  while  they  are  yet  speaking  I  will  hear'" — Often 
docs  he  go  to  God  weak,  weary,  or  disconsolate,  and  return 
from  a  tluone  of  grace  strengthened  with  might,  and  filled 
with  peace  and  joy — 

Nor  is  this  happy  state  a  little  promoted  by  his  trials — When 
he  is  long  at  ease,  he  is  too  apt  to  relax  his  exertions,  and  to 
ic^t  in  a  cold  and  carnal  frame:  but  afflictions  drive  him  to 
his  God,  and  necessitate  him  to  wrestle  in  prayer  till  he 
obtains  the  desired  aid  ^ — ] 

2.  Confidence  before  God 
[God  is  unspeakably  gracious  to  the  soul  that  seeks  him — 
He  will  not  only  answer  the  prayers  of  his  people,  but  will 
"  shed  abroad  his  love  in  their  hearts,"  and  give  them  such 
tokens  of  acceptance  wirh  him,  as,  in  effect,  to  say  to  them, 
"  Thou  art  mine" — He  will  "  seal  them  with  the  holy  spirit  of 
promise,"  and  set  his  mark  upon  them  in  such  a  manner,  that 
they  themselves  may  know  their  rel.uion  to  him — Moreover, 
by  these  manifestations  of  iiis  lavour  he  will  embolden  them  to 
claim  him  as  their  God — Like  the  church  of  old  they  shall 
make  their  boast  of  him ;  "  My  beloved  is  mine,  and  [  am 
his,"  "  This  God  is  uiy  God  for  ever  and  ever'" — 

This  assurance  too,  no  less  than  their  fellowship  with  God, 
is  advanced  by  means  of  afibctive  dis,jensations — Their  tribu- 
lation makes  tiiem  api)ly  to  God  for  patience;  the  acquisition  of 
patience  gives  them  an  experience  of  his  truth  and  faithfulness; 
and  this  experience  begets _a^ lively  hope',  yea,  oftentimci 

an 

''  Acts  ix.  11.  '  Isai.  Ixv.  24.  "^  Gen.  xxxii.  24 — 2(5. 

^  Song  ii.  16.     Ps.  xlviii.  14.  '  Rom.  v.  3,  4. 


(535.)       OF  god's  dealing  with  his  people.      227 

an  unshaken  confidence  in  God,  which  is  as  '*  an  anchor  of 
their  souls  botli  sure  and  stedfast" — ] 

Address 

1.  Tliose  who  are  but  little  conversant  with  trials 
[Doubtless  it  is  a  mercy  to  be  tree  from  troubles,  because 

"  tluy  are  not  joyous  at  tlie  present,  but  <i;rievous" — But 
what  do  you  find  to  have  been  the  effect  of  this  exemption? 
Have  you  not,  like  Jeshurun,  "waxed  fat  and  kicked?" 
"  When  you  have  eaten  and  been  filled,  have  you  not  for- 
gotten the  Lord  your  God^r" — Do  you  not  find  that  your 
corruptions  are  unmortified  r  Are  you  not  conscious  that  you 
have  never  yet  experienced  that  exalted  state  of  communion 
widi  God,  and  of  confiflence  before  him,  which  it  is  bor'i  your 
privilege  and  your  duty  to  enjoy  ?— Guard  then  against  these 
[)ernicious  etfects  of  ease ;  for  the  prosperity  of  fools,  as  we  are 
told,  will  destroy  them'' — Let  the  attainment  of  an  holy  and 
hciivenly  frame  be  desired  by  you  far  more  than  any  temporal 
couifort — In  a  little  time  all  present  things,  whether  pleasing 
or  [)ai!i(ul,  will  come  to  an  em\:  and  then  tlre}^  only  will  be 
found  lia[)p\, who  sought  an  interest  in  Ctnist,  and  "  had  the 
\jnrd  for  their  God'" — ] 

2.  Tliose  who  are  "  tossed  with  tempests  and   not 
comforted  " 

[Though  God  brings  his  dearest  children  into  the  fire, 
lie  does  not  leave  them  there ;  he  engages  to  bring  them 
"  through"  it — \Vhile  they  are  yet  in  it,  he  will  be  with  them, 
that  they  may  not  be  buincd'':  yea,  "  he  will  sit  by  them  as 
a  refiner  and  purifier  of  silver,"  to  waich  the  process  which  he 
has  ordained  fJr  tlieir  good  ' — He  knows  what  heat  is  requisite 
for  the  accomplishment  of  his  gracious  purposes;  and,  when 
their  dross  is  purged  out,  he  will  bring  them  forth  as  "  vessels 
of  honour  meet  for  their  master's  use""" — Be  patient  then 
under  your  trials,  knowing  from  whom  they  proceetl,  and  for 
what  blessed  ends  he  has  appointed  tliem :  and  be  rather  soli- 
citous to  have  your  troubles  sanctified  than  removed — Only 
let  them  drive  you  to  a  throne  of  grace,  and  not,  as  they  too 
often  do,  discourage  you  from  drawing  nigh  to  God — Let 
them  make  you  more  earnest  in  seeking  an  assured  confidence 
in  his  love,  and  an  increasing;  meetness  for  his  glory — Then 
shall  you  in  due  time  be  numbered  \sitli  those  blessed  spines, 
"  who  came  out  of  great  tiibulation,  aiul  made  thoir  robes 
white  in  the  blood  or  the  Lamb" — Nor  need  yoa  fear  but  that 
the  "  eternal  W(  ighi  of  glory"  which  you  shall  possess,  shall 
abundantly  compensate  "  the  light  and  momentary  atliictions" 
which  you  endured  in  the  way  to  it — ] 

5   Ueut.  viii.  10 — 14.  &  xxxii.  15.     **  Prov.  i.  32.     *  Ps.  fxliv.  15. 
''  Isai.  xliii.  i.  '  Mai.  iii.  3.     *"  Job  xxm.  10. 

Q  2 


[      228    •] 


BXXXVI.     god's  sympathy  with  his  peopxe. 

Zech.  ii.  8.     He   that  toiicheth  you,    touchetk  the  apple  of 

his  eye. 

GOD  makes  use  of  the  wicked  as  his  rod  wherewith 
to  chastise  iiis  own  children — But  while  lie  accomplishes 
his  own  gracious  ends  with  respect  to  them,  he  is  not  in- 
different to  the  conduct  of  his  agents,  who  unwittingly 
fulfil  his  will ;  he  notices  tlieir  motives,  and  will  call 
them  into  judgment  for  the  dispositions  they  have  mani- 
fested": and  because  they  exceed  their  commission,  and 
seek  the  destruction  rather  than  the  benefit  of  his  people, 
he  will  vindicate  the  cause  of  the  oppressed,  and  recom- 
pense upon  their  own  heads  the  wickedness  of  their 
oppressors  * — This  assurance  the  Prophet  gave  to  those 
who  yet  remained  in  Babylon  after  that  the  greater  part 
of  the  captive  Jews  had  returned  to  Jerusalem :  he  ex- 
horted them  instantly  to  come  forth  from  that  wicked  city ; 
for  that  God  had  tenderly  sympathized  with  them  in  the 
midst  of  all  his  chastisements,  and  had  determined  to 
visit  with  very  signal  judgments  the  Babylonish  natioo, 
for  the  needless  and  excessive  severities  they  had  exercised 
towards  them  *" — 

Fi'om  these  remarkable  words  we  may  observe 

I.  God  sympathizes  with  his  people  in  all  their  troubles 
No  terms  can  more  strongly  convey  this  idea  than  those 
used  in  the  text 

[The  eye  is  the  tenderest  part  of  the  whole  body ;  it  not 
only  is  susceptible  of  injury  from  the  smallest  accident,  but  it 
feels  most  acutely  any  injury  it  may  sustain — What  exquisite 
concern  then  must  God  feel  for  his  people,  when  their  afflic- 
tions pierce  him  in  so  deep  a  manner;  yea,  when  even  that, 
which  is  but  as  a  slight  **  touch"  to  them,  inflicts  on  him  so 
severe  a  wound! — Can  our  imagination  conceive  a  more  ex- 
pressive image,  a  more  astonishing  declaration  \ — ] 

Nor  is  there  any  truth  me?e  abundantly  confirmed   in 

the  holy  scriptures 

[Look 

»  Isai.  X.  5,  6,  7,  \i.  *  Isai-xlvii.  6—9. 

*  Zech.  i.  15.  and  ii.  6 — 8. 


(536.)     god's  sympathy  with  his  people.         229 

[Look  we  for  examples  of  it  ?  liow  pitifully  did  he  regard, 
the  afflictions  of  his  people  in  Egypt^,  and  how  was  "  his 
soul  grieved  for  the  misery  of  Israel"  (though  they  were  but 
ill-deserving  of  such  mercy)  when  the  Ammonites  came  up  to 
fight  against  them'! — Nor  does  he  sympathize  with  them 
under  temporal  troubles  only,  but  still  more  under  spiritual 
afflictions — When  Ephraim  bemoaned  his  guilty  state,  how 
attentively  did  God  listen  to  his  complaints,  and  how  com- 
passionately did  his  bowels  yearn  over  him'^! — Look  we  for 
promises  of  similar  regard  ?  how  does  God  represent  himself 
to  us  as  "  the  comforter  of  them  that  are  cast  down,"  yea,  as 
a  "  God  of  all  comfort  s  !  "  He  calls  himself  the  "  God  that 
picadeth  the  cause  of  his  people'' :"  He  assures  us  that  he 
pitieth  them  even  as  a  father  pitieth  his  own  children',  and  he 
illustrates  his  compassion  by  the  most  tender  image  that  the 
whole  universe  affords,  even  by  that  of  "  a  mother  dandlin^f 
upon  her  knee  her  sucking  child,"  and  striving  by  all  possible 
methods  to  soothe  and  please  it'' — Nor  is  he  ever  more  ready 
to  hear  and  answer  our  petitions,  than  when  we  plead  like 
the  church  of  old,  "Where  is  thy  zeal,  and  thy  strength,  the 
sounding  of  thy  bowels,  and  of  thy  mercies  towards  me  ?  Are 
they  restrained?  doubtless  thou  art  my  father,  though  Abraham 
be  ignorant  of  me,  and  Israel  acknowledge  me  not '" — ] 

This  truth,  glorious  as  it  is,  is  far  from  comprehend- 
ing the  full  extent  of  God's  love  to  his  people  ;  for 

IL  He  has  communion  with  them  in  all  their  interests 

God  considers  himself  as  altogether  one  with  his  people 
[There  is  an  union  subsisting  between  him  and  them ;  yet 
not  merely  such  as  exists  between  an  husband  and  wife,  or  a 
vine  and  its  branches™,  but  one  far  closer  ;  for  he  is  the  head, 
and  his  people  are  his  members";  hedwelleth  in  them,  and 
they  in  him*;  he  is  one  with  them,  and  they  with  him;  in 
short,  they  are  so  united,  as  to  be  one  body^  and  one  spirit 
with  the  Lord  ' — And  when  our  Lord  himself  was  pleased  to 
illustrate  this  subject,  in  order,  if  possible,  to  convey  to  us  some 
adequate  idea  of  it,  he  set  forth  the  union  of  the  difft'rent 
persons  of  the  Godhead  as  the  truest  pattern  of  that  which 
subsists  between  himself  and  his  people' — ] 

Hence 

•"  Acts  vii.  34.  *  Judg.  X.  16. 

'  Jer.  xxxi.  18,  '20.  ^  2  Cor.  i.  3.  and  vii.  6. 

^  Isai.  li.  2'2.  *  Ps.  ciii.  13. 

^  Isai.  Ixvi.  12,  13.  '  Isai,  Ixiii.  15,  16. 

"  Rom.  vii.  4.     John  XV.  1.  "  Eph.  iv.  15,  16. 

"  1  John  iv.  11 — 16.  P  1  Cor.  xii.  12,  27, 

'  1  Cor.  vi.  17.  '  John  xvii.  21. 

Q3 


230        god's  sympathy  with  hts  people.      {536.) 

Hence  he  participates  in  every  thing  which  relates 

them 

[Are  any  of  them  relieved?  he  acknowledges  the  kind- 
ness as  shewn  to  /li/n  ^ — On  the  other  hand, are  they  despised? 
he  does  not  seruple  to  declare,  that  he  will  consider  himself 
as  the  object  of  tljat  contempt  which  is  ponred  on  them* — 
We  have  a  memorable  example  of  this  in  the  account  which 
St.  Paul  gives  us  of  his  own  conversion  :  he  was  going  w  ith  a 
commission  to  Damascus  to  extirpate,  if  possible,  the  Chris- 
tian name  :  and,  if  he  had  been  asked,  V\  ho  were  the  objects 
of  his  rage  ?  he  would  doubtless  have  branded  the  Christians 
with  some  name  of  reproach,  and  attirmed,  that  he  was 
treating- them  as  they  deserved :  little  did  he  think  that  the 
Lord  of  Glory  himself  was  the  person  at  whom  his  shafts 
■were  hurled :  but  Jesus  stopped  him  in  his  mad  career,  and 
asked,  "  Saul,  Saul,  why  persecutest  thou  me"?" — Thus  at 
this  day  every  thing  done  to  the  Lord's  people  is  done  to  God 
himself;  or,  as  the  text  expresses  it,  "Whoso  toucheth  them, 
toucheth  the  apple  of  his  eye — ] 

Nor  is  his  a  mere  inactive  sympathy ;  for 

in.   He  will  avenge  every  injury  done  to  thein 

Often  has  tie  interposed  to  rebuke  and  confound  their 

enemies 

[What  signal  vengeance  did  he  take  on  the  Egyptians  in 
ten  successive  plagues,  and  in  the  destruction  of  Pliaraoh  und 
all  his  host  in  the  Red  Sea  I — And  with  what  righteous  severity 
did  lie  command  the  Israelites  to  blot  out  the  very  remem- 
brance of  Amalek  from  under  heaven,  on  account  of  the 
cruelties  they  had  exercised  toward^  them  forty  years  before'! 
— Nor  is  it  injurious  treatment  only  that  God  notices,  bu»' 
even  a  neglect  to  succour  tliein  :  he  denounceth  the  bitterest 
curses  against  Ivieroz  for  refusing  to  help  them,  and  bestows 
the  hic;hist  eacommms  on  Jael  for  her  exertions  in  their  fa- 
^TQur^— indeed  the  Jews  at  this  hour  are  a  living  monument 
of  the  indignation  which  God  will  manifest  against  all  who 
hate  his  Christ,  and  persecute  his  people — ] 

And  he  will  still  plead  their  cause  against  all  that  injure 

them 

[Doubtless  "  the  blood  of  his  saints  is  as  precious  to  him" 
as  ever — And,  he  accounts  his  own  justice  and  holiness  as 
pledged  to  render  tribulation  unto  their  persecutors  * — He 
makes  use  of  this  as  an  argumeptjvhy  his  people  should  forbear 

to 

•  Matt.  XXV.  40.  *  Luk«  x.  16.  "  Acts  ix.  4. 

*  peut.  XXV.  17—19'    *  Judg.  V.  23,  '24.         f  2  Thess.  1.  6, 


(536.)       god's  sympathy  with  his  people.        231 

to  avenge  their  own  cause,  namely,  that  vengeance  will 
one  day  be  executed  on  their  enemies  by  himself,  and  Uiat 
too  in  a  more  equitable  and  more  effectual  manner  than  it 
could  be  bv  an  arm  of  flesh • — Nor  will  he  punish  only  the 
positive  evils  that  may  be  inflicted  on  them  ;  he  will  mark 
also  an  inattention  to  their  wants,  and  treat  as  despisers  of 
himself,  those,  who  did  not  actively  administer  to  their 
necessities  '' — ] 

Infer 

1.  How  low  are  our  conceptions  of  God's  love  to  man! 
[How  little  are  any  of  us  able  to  realize  the  idea  in  the 

text !  how  little  can  we  comprehend  the  heights  and  depths  of 
such  unsearchable  love  ! — Still  is  he  dealing  with  us  as  with 
his  people  of  old  *= — Yet  we,  like  little  infants,  are  almost  un- 
conscious of  our  Father's  love — But  O  that  every  heart  might 
"  praise  the  Lord  for  his  goodness,  and  declare  the  wonders 
that  he  doelh  lor  the  children  of  men  !" — ] 

2.  How  tender  ought  to  be  our  concern  for  God  ! 

[In  general  we  think  but  little  of  his  honour  in  the  world — 
But  shall  he  be  so  mindful  of  us,  and  we  be  forgetful  of 
him  ?  Shall  he  be  so  concerned  for  our  welfare,  and  we  be 
indifferent  about  his  glory  "^ — Shall  not  sin,  the  accursed  thing 
which  he  hates,  be  a  source  of  pain  and  anguish  to  our  minds  ? 
Could  we  pierce  the  eye  of  an  earthly  parent,  and  be  un- 
concerned about  it? — O  let  us  feel  our  obligations  to  God, 
and  labour  to  requite  his  kindness  by  a  suitable  deportment — • 
And,  while  we  intreat  him  to  keep  us  as  the  apple  of  his 
eye%  let  us  keep  his  "  law  as  the  apple  of  our  eyeV  and, 
"  whether  we  eat,  or  drink^  or  whatever  we  do,  do  all  to 
his  glory  g"—] 

3.  How  strong  a  motive  have  we  to  beneficence! 

[If  God  be  so  sensible  of  any  injuries  we  receive,  surely 
he  cannot  be  regardless  of  any  benefits  conferred  upon  us  ; 
if  he  avenge  the  one,  surely  he  will  also  rew^ard  the  other — 
Nor  is  this  an  uncertain  deduction  of  human  reason  :  he  him- 
self tells  us,  that  at  the  last  day  every  kindness  that  was 
shewn  to  us  shall  be  recorded  as  shewn  to  himself,  and  a  suit- 
able reconipence  be  awarded  for  it*";  nor  shall  even  a  cup  of 

cold 

*  Rom.  xii    19.  *>  jNIatt.  v.  41,  42. 

*  I>eut.  xxxii.9 — 12,  and  Isai.  Ixiii.  9. 

''  See  the  conduct  of  Moses,  Exod.  xxxii.  11 — 13.  and  of  Joshua, 
'  Ps.  xvji.  8.  '  Prov.  vii.  2.  [Josh.  vii.  9. 

'  1  Cor.  X.  31.  ''  Matt.  xxw.  34,  35 

Q4 


232        god's  sympathy  -with  his  people.       (536.) 

cold  water  given  to  one  of  his  disciples  lose  its  reward ' — Shall 
not  then  this  thought  stimulate  us  to  acts  of  beneficence  ? 
Can  I,  in  administering  to  the  poor,  relieve  my  God  r  Can 
I  assist  him,  who,  as  my  great  High  Priest,  is  so  tenderly 
touched  with  the  feeling  of  all  my  infirmities  ^  i  O  let  no 
opportunity  then  be  lost ;  nor  let  me  ever  think  much  of  any 
thing  that  I  can  do  for  such  a  tender  Friend,  such  an  adorable 
Benefactor ! — ] 

*  Matt.  X.  42.  ^  Heb.  iv.  15. 


DXXXVII.       THE    REWARD    OF    HOLINESS. 

Rev.  iii.  4.  Thou  hast  a  few  names  even  iJi  Sardis,  which  have 
not  defiled  their  garments ;  a)id  they  shall  walk  with  me  in 
white :  for  they  are  worthy. 

THERE  will  doubtless  be  a  wide  difference  between 
the  states  of  different  men  in  the  eternal  world  :  eternal 
happiness  or  misery  being  awarded  to  them  according  to 
their  coiiduct  in  this  [)resent  life.  This  agrees  with  the 
whole  tenor  of  Scripture;  and  is  particularly  declared, 
in  the  words  before  us,  for  the  comfort  of  the  godly  in 
the  Church  of  Sardis.  In  our  Lord's  address  to  them 
we  may  observe 

I.  His  testimony  respecting  them 

It  is  no  easy  matter  to  keep  our  garments  clean  in  the 
midst  of  a  defiling  world 

[Sin  is  that  which  fixes  the  foulest  stain  upon  the  soul, 
and  to  which  we  are  exposed  every  moment  of  our  lives. 
There  is  no  situation,  whether  of  health  or  sickness,  of 
affluence  or  poverty,  which  does  not  bring  with  it  some 
pecuHar  temptations:  nor  any  object,  which,  through  the 
influence  of  Satan,  and  the  deceitfulness  of  our  own  hearts, 
may  not  become  a  snare  to  us.  Surely  we  may  almost  as  well 
hope  to  walk  in  a  miry  place,  and  in  the  midst  of  a  bustling 
crowd,  without  soiling  the  purest  garment,  as  to  sojourn  for 
any  time  in  such  a  world  as  this  without  contracting  defilement 
to  our  souls.] 

Yet  are  there  some  in  every  place,  who,  amidst  abound- 
ing iniquities,  are  enabled  to  keep  themselves  pure 

[The  Church  of  Sardis  had  greatly  declined  in  spirituality 
g  and 


(o37.)  .THE    REWARD    OF    HOLINESS.  233 

and  vital  godliness.  Many  had  "  a  name  to  live,"  but  the 
greater  part  were  either^still  "  dead"  in  trespasses  and  sins, 
or  had  relapsed  into  a  state  of  extreme  deadness  and  formality. 
But  the  heart-searching  God  beheld  a  few  amongst  them,  w  ho 
maintained  the  life  and  power  of  religion  in  their  souls  ;  and 
who,  if  they  could  not  avoid  every  spot  of  sin,  yet,  on  the 
whole,  kept  their  garments  free  from  any  great  or  habitual 
pollution.  The  state  of  die  Church  at  this  time  verv  much 
resembles  that  of  Sardis  ;  little  but  the  name  and  profession 
of  Christianity  is  to  be  seen  :  But,  we  trust,  there  are  a  few 
respecting  whom  God  can  testify,  that  they  act  up  to  the 
spirit  of  their  profession,  and,  in  spite  of  all  the  terrors  of 
persecution,  or  the  allurements  of  sense,  preserve,  on  the 
whole,  a  conscience  void  of  offence  towards  God  and  man.] 

Tiiat  such  are  distinguished  objects  of  God's  favour 
will  appear  from 

II.   His  promise  to  them 

God  will  not  suffer  his  faithful  people  to  go  unrewarded. 
He  here  assures  us,  that 

There  is  not  only  a  certain  connexion,  but  a  peculiar 
correspondence  between  the  exercise  of  religion,  and  its 
reward 

[The  "  walking  with  Christ  in  white"  garments  may  refer 
either  to  the  priestly  garments  which  were  worn,  when  thev 
ministered  before  the  Lord,  or,  rather,  to  those  with  which 
conquerors  were  adorned  in  the  day  of  their  triumph.  This 
latter  idea  seems  most  appropriate  to  the  context  %  and  is 
confirmed  by  the  representation  given  us  of  the  church 
triumphant''.  But  in  either  view  the  correspondence  is  clear 
and  the  illustration  beautiful.  Have  the  saints  purified  them- 
selves in  order  diat  they  may  serve  God  acceptably  on  earth  ? 
They  shall  be  made  holy  as  God  himself  is  holv,  that  they 
may  be  fit  to  serve  him  in  his  temple  above.  Have  they 
under  the  Captain  of  their  salvation,  subdued  dieir  spiritual 
enemies ;  they  shall  "  walk  Ziith  him  in  white,"  partakin"-  of 
his  triumphs,  while  diey  reap  the  fruits  oi'  their  on/t.]         " 

In  some  sense,  the  exercise  of  religion  is  also  the 
ground  of  its  reward 

[Doubtless,  the  meritorious  ground  of  salvation  must  be 
found  in  Christ  alone.  It  is  not  possible  for  us  to  merit  a 
reward  at  the  hands  of  God;  because,  "  if  we  had  done  all 
that  was  commanded  us,  we  should  be  only  unprofitable 
servants."  But  the  solemnities  of  the  dav  of  judgment  being 
Jnteaded  for  the  displaying  of  the  perfect  equity  of  the  Judge  % 

he 
*  Ver.  5.  "  Rev.  vii.  9,  10.  ^  Kom.  ii.  5. 


234  THE    RtWAllD    OF    HOLINESS.    .  (537.) 

1)6  has  told  us,  that  he  will  then  declare  our  conscientious 
discharge  of  our  duty,  or  our  neglect  •of  it,  to  be  the  ground 
and  reason  of"  his  sentence''.  By  this  means  it  will  be  mani- 
fest to  all,  that  there  is  a  suitableness  between  every  man's 
doom,  and  his  own  proper  character.  They  who  are  adjudged 
to  happiness  will  appear  "  meet"  for  the  inheritance  of  the 
saints  in  light' ;"  aid  they,  who  are  consigned  over  to  misery, 
will  appear  to  have  "  fitted  themselves  for  the  destruction  " 
that  comes  upon  them  ^] 

Infer 

1.  What  need  have  we  to  guard  against  self-deception! 
[The\'  who  professed  Christianity  atSardis,  most  probably 

thought  themselves  to  be  Christians  indeed  :  their  having 
dared  to  avow  themselves  followers  of  Christ  in  that  perse- 
cuting age,  would  seem  to  them  a  sufficient  reason  for  con- 
cluding themselves  interested  in  his  salvation.  But  God  saw, 
and  testified,  that,  amongst  them  all,  there  were  but  few 
whose  hearts  were  upright,  or  whose  conduct  warranted  them 
to  expect  his  favour.  W'h.it  then  shall  we  say  respecting  the 
generality  of  Christians  in  this  day,  when  all  are  educated  in 
the  faith  of  Christ ;  j^re  not  many,  very  many,  "  dead  while 
they  have  a  name  to  live  ?"  And,  in  proof  of  it.  Are  tliey 
not  continually  defiling  tiieir  g;\rments  with  allowed  sin  ?  No 
doubt  they  are.  Let  iis  then  beware  lest  we  be  satisfied  with 
the  professsion  of  Christianity  ;  and  let  us  look  to  it,  that  we 
bear  the  image  of  Christ,  and  walk  as  he  walked.] 

2.  What  encouragement  have  we  to  be  circumspect 
in  our  conduct ! 

[We  cannot  indeed  keep  our  garments  clean,  if  we  do 
not  maintain  a  constant  watchfulness  and  dependence  upon 
God.  But  what  greater  incentive  to  diligence  can  we  desire, 
than  that  contained  in  this  promise .''  Can  we  contemplate 
the  reward,  and  grudge  the  labour  necessary  to  secure  it  ? 
Can  we  behold  the  honour  which  God  himself  puts  upon  our 
poor  attainmenis,  and  not  exert  ourselves  to  the  utmost  to 
increase  them  r  May  we  possess  a  meetness  for  all  the  glory 
of  heaven,  yea,  can  we  obtain  from  the  very  lips  of  our 
Judge  an  acknowledgment  that  "  we  are  worthy,"  and  shall 
we  not  take  heed  to  our  ways,  and  "  keep  ourselves  unspotted 
from  the  world  r"  Let  us  then  "  make  our  garments  white 
in  the  blood  of  the  Lamb;"  and  labour  diligently  to  preserve 
them  so,  cleansing  ourselves  froTit  all  filthiness  both  of  flesh 
and  spirit,  and  perfecting  holhiess  in  the  fear  of  God  ^"  ] 

^  Matt.  xxT.  34—46.  '  Col.  i.  12. 

•  Rom.  ix.  22.  *  2  Cor.  vii.  i. 


[     235 


DXXXVIII.     ALL  NEEDFUL   SUPPLIES  THROUGH   CHRIST. 

Phil.  iv.  iQ.    Mj/  God  shall  supply  all  t^our  need,  according  to 
his  riches  in  gloiy,  by  CHyist  Jesus. 

AS  it  is  a  pleasing  reflection  to  a  generous  man,  that 
the  oiiject  whom  he  relieves  will  have  his  condition  me- 
liorated, so  is  it  a  most  delightful  thought  to  a  gratel'iil 
mind,  that  there  is  One  both  ahle  and  engaged  to  recom- 
pense our  benetactors — Were  it  not  for  this  consideration, 
the  rehicbmce  which  many  feel  to  be  burthensomc  to 
their  friends,  .would  scarce  suffer  them  to  accept  the 
most  needful  assistances  :  but  this  ho[)e  both  enhances 
the  value,  and  gives  zist  to  the  (enjoyment,  of  every 
kindness  we  receive — Such  was  the  apostle's  experience, 
when  his  necessities  had  been  relieved  by  the  Philippian 
church  :  he  would  have  been  well  content  to  have 
wanted  their  present,  as  far  as  it  lelaled  to  his  own  com- 
fort; but,  as  it  was  profitable  to  the  donors  themselves, 
he  '  desired  fruit  ihat  might  abound  to  their  account "'' — 
Having  declared  on  what  grounds  he  was  so  well  pleased 
with  their  gifts,  he  assured  them,  that  God  would  be 
mindful  of  all  their  wants,  and  abundantly  supj)ly  them 
in  the  hour  of  need — 

To  enter  fully  into  the  scope  of  his  words,  we 
should  enquire 

I.  When  are  we  authorized  to  call  God  our  God  ? 

It  is  not  every  claim  that  presumptuous  sinners  take 
upon  them  to  advance,  that  will  be  found  authorized  in 
the  holy  scriptures  ;  for  our  Lord  himself  assured  many 
that  Satan  was  their  father,  at  the  very  time  that  they 
called  themselves  the  children  of  God  " — But  we  may 
justly  consider  God  as  standing  in  this  relation  to  us 

1.  ^yhen  we  are  born  again  of  liis  Spirit 
[While  wc  continue  in  our  natural  stale,  we  are  enemies 
to  God,  and  God  is  an  enciny  to  us— But  when  we  are  be- 
gotten by  the  word  and  Spirit  of  God,  ue  are  privileeod  to 
consider  ourselves  as  his  children,  and  to  cry  to  him,  Abba 
Father — ]  * 

2.  When 
»  Phil.  iv.  17.        fc  John  viii.  41,  44.        0  jojj„  i_  j.^^    Q,^^^  j^^  g_ 


236        ALL  NEEDFUL  SUPPLIES  THRO*  CHRIST.      (538.) 

2.  When  we  have  devoted  ourselves  to  his  service 
[If  we  would  know  "  whose  we  are,"  we  must  enquire, 
"  whom  we  serve?"  for  "  to  whomsoever  we  yield  ourselves 
servants  to  obey,  his  servants  we  are,  whom  we  obey  "* " — If 
our  consciences  testify  that  we  have  solemnly  dedicated 
ourselves  to  God,  we  may  boldly  say  with  David,  "  O  God, 
thou  art  my  God" — We  may  be  sure  that  our  "  Beloved  is 
ours,  when  we  are  his  " — ] 

WHien  this  point  is  satisfactorily  settled  in  our  minds, 
we  may  with  more  comfort  enquire 

II.  To  what  extent  we  may  expect  communications  from 

him? 
That  God  who  pours  out  his  benefits  upon  the  evil 
and  unthankful,  is  far  more  abundant  in  kindness  towards 
his  own  children — He  will  give  us 

1.  According  to  our  necessities 

[If  we  desire  temporal  things,  "  we  shall  want  no  manner 
of  thing  that  is  good" — If  spiritual  blessings  be  sought  after, 
there  is  not  any  thing  we  can  need,  which  shall  not  be  bestowed 
upon  us  in  the  time  and  measure  that  infinite  wisdom  sees  to 
be  best  for  us — Are  we  wretched  and  miserable,  and  poor,  and 
blind,  and  naked?  He  will  both  suit  his  gifts  to  our  neces- 
sities "=;  and  make  the  very  depth  of  our  misery  the  measure 
of  his  own  mercy — ] 

2.  According  to  the  riches  of  his  own  grace 

[Let  us  survey  all  the  tokens  of  his  bounty  on  earth,  and 
contemplate  all  the  expressions  of  his  love  in  heaven  ;  let  us 
o-o  farther,  and  consider  the  incomprehensible  fulness  of  all 
the  good  that  is  in  him  as  the  fountain  ;  and  tht7i  shall  we 
find  the  true  measure  of  his  liberality  to  his  children — If  anj' 
partake  of  his  goodness  in  a  lower  degree,  it  is,  "  not  because 
thev  are  straitened  in  him,  but  because  they  are  straitened  in 
their  own  bowels  " — ] 

That  none  may  lose  these  blessings  through  ignorance, 
we  proceed  to  state 

III.  By  what  channel  they  shall  be  conveyed  to  us 
With  man  in  innocence  God  communed  f^ice  to  face : 

but,  w  hatever  he  bestows  upon  us  m  our  fallen  state,  he 
communicates  it 

1 .  Through  Christ  as  our  mediator 
r"  God  in  himself  is  a  consuming  fire ;"  nor  is  it  possible 

for 
•      <•  Rom.  vi.  16.  '  Rev.  iii.  18. 


{53S.)     ALL  NEEDFUL  SUPPLIES  riIRO' CHRIST.  *237 

for  US  to  approach  him  but  through  Jesus  our  mediator — 
Neither  our  piety  towards  him,  nor  our  JiberaHty  towards  liis 
saints,  can  render  him  our  debtor,  (yea,  rather,  the  more  we 
do  for  him,  the  more  we  are  indebted  to  him) ;  if  we  receive 
any  thing  from  God,  it  must  come  as  the  purchase  of 
Christ's  blood,  and  as  the  consequence  of  his  prevaiHng  in- 
tercession— ] 

2.  By  Christ  as  our  head 
[[t  is  "  in  Christ  that  all  fulness  dwells" — lie  has  "  re- 
ceived gifts  for  the  rebelHous,"  and  imparts  them  to  whom- 
soever he  will  :  and  it  is  "  out  of  his  fulness  that  we  must 
receive" — He  is  the  head  of  the  church,  and  his  people  are 
his  members;  and  as  every  member  is  nourished  by  its  union 
with  the  head,  so  it  is  by  grace  derived  from  him  tliat  we  arc 
to  increase  with  the  increase  of  God*^ — ] 

This  important  subject  may  teach  us 

1.  Contentment  in  ourselves 

[What  cause  can  he  possibly  have  for  discontent,  who  lias 
God  tor  his  God,  and  an  express  promise  that  all  his  need 
shall  be  supplied  ? — What  if  he  have  not  all  that  flesh  and 
blood  might  desire,  shall  he  repine  ?  Surely  he  should  say 
with  the  apostle,  "  I  have  learned,  in  whatsoever  state  1  am, 
therewith  to  be  content s" — We  are  like  minors  at  present, 
and  limited  to  the  measure  which  our  Father  sees  best  for  us : 
but  in  due  time  we  shall  receive  the  lull  inheritance — ] 

2.  Liberality  to  others 

[God  condescends  to  acknowledge  all  that  is  given  by  us 
ill  charity  as  "  lent  to  himself;"  and  he  pledges  himself  to 
"  repay  it" — He  even  prescribes  the  honouring  of  him  with 
our  first-fruits,  as  the  means  of  securing  to  ourselves  an  abun- 
dant harvest,  and  of  laying  up  in  store  a  good  foundation 
against  the  time  to  come,  that  we  may  lay  hold  on  eternal 
life'' — We  must  not  indeed  suppose  that  our  alms-deeds  can 
merit  any  thing  at  the  hand  of  God — Nevertheless,  if  they  be 
a  free-will  offering,  they  are  "  an  odour  to  him,  and  a  sacrifice 
of  a  sweet-smelling  savour" — Let  then  the  bounty  of  God  to 
us,  whether  experienced  or  expected,  be  a  motive  for  liberality 
to  our  fellow-creatures — And  let  us  gladly  of  our  abundance 
minister  to  their  necessities,  that  God  in  all  things  may  be 
glorified  through  Christ  Jesus — ] 

3.  Dependence  on  God 

[God  has  not  only  engaged  to  give  his  people  whatsoever 

they 

'  Col.  ii.  19.  e  Ver.  12. 

^  Prov.  iii.  9,  10.  with  1  Tim.  vi,  17,  18. 


■2yS<  '      ALL  NEEDFUL  SUITLIES  TIIRo'  CHKIST.      (538.) 

they  need,  but  on  many  occasions  lias  interposed  in  u  niira- 
culous  manner  to  fulfil  his  word — And,  rather  than  violate 
his  truth  in  any  instance,  he  would  feed  \is  with  bread  from 
heaven,  and  water  from  a  rock  ;  he  would  'nake  the  ravens 
to  brin<T  us  meat,  or  our  barrel  and  cruise  to  supply  us  with 
an  undiminished  store — He  has  said  that  "  the  needy  sliall 
not  always  be  forQ;otten,  nor  the  expectation  of  the  poor 
perish  for  ever" — Let  us  then  never  doubt  his  word  ;  but 
expect  that  he  will  supply  us  daily  with  daily  bread— Let  us 
trust  in  him  both  for  body  and  squI  ;  and,  in  whatever  tem- 
porary straits  we  be,  let  us  rest  assured  that  there  is  "  much 
goodness  laid  up  for  them  tiiat  fear  him,"  and  that  "  he  will 
do  for  us  exeee(hng  abundantly  above  all  that  we  can  ask  or 
think" — ] 


DXXXIX.       PROMISES    TO    THE    UPRIGHT. 

Ps.  Ixxxiv.  11.  T/ie  Lord  God  is  a  sun  aud  a  shield :  flu- 
Lord  zcill  give  grtice  and  glory :  and  no  good  thing  zcill  he 
zcithhold from  them  that  nalk  uprighlli/. 

1'IIE  choice  which  every  true  Christian  makes,  affords 
matter  of  astonishment  to  the  iinuodly  world — He  prefers 
a  life  of  godliness,  with  all  the  odium  attached  to  it, 
before  all  the  pleasures  and  honours  which  he  could 
possibly  enjoy  in  the  ways  of  sin — ibe^y,  ^vho  look  no 
further  than  to  the  concerns  of  time  and  sense,  are 
amazed  that  so  many  saciifices  should  be  made  without 
any  visible  rccom[)cnse — Doubtless  the  choice  of  Moses 
must  have  been  deemed  absurd  in  the  palace  t)f  Pharaoh"; 
as  that  also,  ^^  hich  David  dclib'^^ately  made,  must  have 
been  among  his  ungodly  courtiers — But  the  reison  as- 
signed for  it  was  sufficient  to  justify  him  in  the  eyes  of 
every  rational  being'' — • 

His  words  lead  us  to  shew 
I.  The  character  of  true  Christians 

Though  integrity  in  uur  dealings  with  man  is  an  essen- 
tial part  of  true  upnghtness^^et  it  is  far  fponi  being  the 
whole  of  what  is  coaiprchciufed  in  that  term — Many  act 

honestly 

>  Heb.  xi.  24—26,  *>  <*  /  had  rather/' ice.  "  ror,"  cVc. 


(539.)  PROMISES    TO    THE    UPRIGHT.  239 

honestly  from  a  mere  sense  of  honour,  while  they  pay  no 
rr2;ard  at  fill  to  their  duties  towards  God — But  sincere 
Christians  act  in  a  very  ditlerent  manner — 

They  search  out  their  duty  diligently 
[A  ciiild  of  God  will  not  conclude  hastily  th:it  he  knows 
his  duty — He  is  aware  of  the  deceitful ness  of  sin,  and  the 
wickedness  of  his  own  heart — He  knows  that,  if  he  blindly 
follow  the  dictates  of  an  unenlightened  conscience,  he  may 
commit  minder  itself  under  the  idea  of  doing  God  service" — 
He  therefore  desires  to  liave  his  judgment  informed — For 
this  end  he  reads  the  holy  scriptures,  and  begs  the  Spirit  of 
God  to  guide  him  into  all  truth — He  is  glad  of  instruction  and 
reproof  from  his  fellow-creatures,  that  he  may  be  preserved 
from  error — And  the  one  desire  of  his  heart  is,  to  be  freed 
fiom  every  undue  bias,  and  to  fnllil  in  all  things  the  will 
of  God—] 

They  perform  it  uniformly 
[Every  true  Christian  labours  to  do  unto  others  as  he 
would  have  others  do  to  him — But  he  does  not  rest  satisfied 
with  this  — He  strives  to  maintain  the  mastery  over  all  his 
motives  and  j)rinciples  of  action — He  endeavours  to  have  his 
tempers  regulated  according  to  the  word  of  God,  and  the 
example  of  his  Lord  and  Saviour — He  moreover  watches  unto 
secret  prayer — He  lives  a  life  of  communion  with  God,  and 
of  dependence  on  God — He  would  not  make  any  exceptions 
or  reserves — He  longs  to  be  free  both  from  partiality  and 
hypocrisy — And  desires  rather  to  descend  IVom  a  throne  to 
the  place  of  a  door-keeper  in  God's  house  for  the  maintenance 
of  his  integrity,  than  to  rise  from  the  place  of  a  door-keeper  to 
u  throne  through  the  smallest  violation  of  his  duty  "^ — He  says 
with  David,  1  esteem  all  thy  precepts  concerning  all  things 
to  be  right,  and  I  hate  every  false  way" — And  with  him  also 
he  prays,  "  O  that  my  ways  may  be  directed  to  keep  thy 
statutes  ^ !  " — ] 

What  delight  God  has  in  such  characters  we  may  see, 
if  we  consider 

II.   What  God  is  to  them 

There  is  scarcely  any  thing  noble  or  useful  in  the 
sphere  of  nature  or  of  art,  which  is  not  used  to  illustrate 
the  goodness  of  God  towards  his  people — To  the  upright 
he  will  be 

1.  A  sun 

'  John  xvi.  Q.  Acts  xxvi.  9.  ^  Ver.  10. 

•  l*s.  cxix.  128.  f  lb.  ver.  5. 


'240  PROMISES    TO    TUi:    UPRIGHT.  (539.) 

1.  A  sun 

[How  welcome  is  the  sim  to  one  who  lias  been  groping 
his  dubious  way  during  a  long  and  dreary  night  ^ — His  path 
is  now  made  clear,  and  he  is  enabled  to  avoid  the  stumbling- 
blocks  which  before  obstructed  his  progress — Nor  are  its 
beams  less  refreshing  to  his  body,  than  its  light  is  useful  to  his 
feet — He  now  shakes  off  the  anxieties  and  cares  with  which 
he  was  before  disquieted — 'He  feels  his  spirit  exhilarated  ;  and 
prosecutes  his  journey  with  ease  and  pleasure — Tluis  does 
God  arise  on  those  who  have  been  sincerely  occupied  in  doing 
his  will — He  causes  light  to  arise  in  the  darkness  '' — Even 
when  they  were  in  darkness,  he  was  a  light  uuto  them* ;  but 
now  he  dispels  all  the  clouds,  and  shines  upon  them  with 
liealing  in  his  beams'" — How  sweet  the  change  when  thelight 
of  God's  countenance  is  thus  lifted  up  upon  iliem  ! — How 
plain  is  now  the  way  of  duty,  which  before  was  dark  and 
intricate !  And  how  pleasant  is  it  to  "  run  the  way  of  his 
commandments,  now  that  their  feet  are  set  at  liberty!" — ] 

2.  A  silicld 

[The  more  upright  they  are,  the  more  will  Satan  and  the 
world  combine  against  them — Men  will  strike  at  them  with 
the  sword  of  persecution ;  and  Satan  will  cast  at  them  the 
liery  darts  of  temptation — But  God  will  "  compass  them 
with  his  favour  as  with  a  shield" — If  they  be  wounded,  he 
will  heal  them  again,  and  overrule  their  momentary  pain 
for  their  far  greater  advantage — As  for  their  head,  he  will 
surelv  protect  it  in  the  day  of  battle — He  will  perfectly 
secure  them  from  eveiy  fatal  blow — Nor  shall  any  weapon, 
that  is  formed  against  them,  be  ever  suffered  finally  to 
prosper ' — ] 

Whilst    CJod    himself  thus   becomes  their  light  and 
protection,  he  informs  us  further 

III.  What  he  will  do  for  them 

He  will  give  them  grace 
[Certain  it  is  that  he  must  have  given  them  grace  before, 
or  else  they  never  would  have  been  able  to  attain  to  real 
uprightness— But,  as  their  conflicts  increase,  he  will  give 
them  /nore  grace"" — As  particular  occasions  call  for  it,  he 
will  give  them  seasonable  grace,  even  in  the  very  lime  of 
need" — And  if  their  temptations  should  exceed  all  that  ever 
were  experienced  by  man,  he  will  give  them  grace  suficient*— 
^  ^  My 

t  This  metaphor  must  not  be  taken  in  its  full  extent,  but  only  ia 

reference  to  a  traveller.  1  P*-.<^'y"'  +• 

*   Mic.  vii.  8.  "  Mai.  iv.  2.                  '   Isai.  hv.  17. 

«"  James  iv.  6.  "  Heb.  iv.  16.                *  i  Cor.  xu.  9. 


• 


(539')  PROMISES    TO    THE    UPRIGHT.  241 

My  grace  is  sufficient  for  thee,  is  his  word  to  every  soul* 
however  buffeted  by  Satan,  or  ready  to  sink  under  tiic  violence 
of  his  assaults — They  sliall  receive  continually  out  of  Christ's 
fulness,  even  grace  for  grace — ] 

lie  will  give  them  glory 
[His  favours  to  them  shall  not  terminate  with  their  pre- 
sent state  of  existence — He  will  not  only  make  them  more 
than  conquerors  here,  but  will  give  them  an  unfading  crown 
of  righteousness  and  glory  in  a  better  world — V\  hatever 
felicity  the  angels  enjoy  in  heaven,  that  shall  his  saints  also 
participate — And  as  our  first  parents  were  banished  from  the 
tree  of  life  for  yielding  to  the  tempter,  so  shall  they,  who 
resist  and  overcome  him,  be  admitted  to  th&  tree  of  life  that 
grows  in  the  midst  of  the  paradise  of  God,  and  shall  go  no 
more  out  for  ever  p — ] 

Nor  will  he  withliold  from  them  any  thing  that  is  truly 
good 

[U'ere  wealth  and  honour  good  for  them  here  below,  they 
should  possess  it — If  God  withhold  those  things  from  his 
people  now,  he  does  it  because  he  knows  that  they  would  not, 
on  the  whole,  be  good  for  them — He  that  gave  his  own  Son 
to  die  for  them,  will  assuredly  give  them  all  other  things  that 
will  promote  their  welfare — They  shall  never  want  any  thing 
for  body  or  soul,  for  time  or  eternity — ] 

Infer 

1 .  How  trnlv  blessed  are  they  who  are  upright  before 
God  ! 

[This  is  the  Psalmist's  own  reflection  "^ — He  varies  indeed 
the  term  by  which  he  describes  the  people  of  God  ;  but  his 
meaning  is  the  same;  for  none  can  be  upright  except  those 
who  trust  in  him,  because  nothing  but  the  grace  of  God  can 
make  them  so  :  nor  do  any  trust  in  him  without  receiving 
that  grace  which  shall  make  them  upright — I  he  manner  in 
which  he  expresses  his  reflection,  is  worthy  of  notice;  he 
does  not  merely  assert  a  fact,  or  appeal  to  men  for  the  truth 
of  it,  but  appeals  to  God  himself  respecting  it — How  strong 
must  have  been  the  conviction  of  it  in  iiis  mind  ! — And  can 
any  diing  be  more  clear? — To  have  the  Lord  God  himself 
for  their  light  and  defence,  and  to  have  all  the  blessings  of 
grace  and  ,ii;loiy  ensured  to  them  by  the  unalterable  promise 
of  Jehovah  ;  what  can  they  have  more? — Let  every  upright 
soul  then  rejoice;  for  he  is  and  shall  be  blessed — And  let  all 

be 

P  Rev.  ii.  7.  <i  Vev.  12. 

Vol.  V.  R 


242  PROMISES    TO    THE    UPRIGHT.  (539.) 

be  stirred  up  to  walk  worthy  of  their  high  calling — So  shall 
God  be  glorified  in  them  ;  and  they,  ere  long,  shall  be  glorified 
with  him  for  evermore — ] 

2.  In  what  a  pitiable  state  are  the  generality  of  man- 
kind ! 

[There  are  many  who  are  honest  and  just  even  among 
the  heathens — But,  alas!  the  generality  labour  not  in  earnest 
to  find  out  their  duty;  nor  do  (hey  know  any  thing  of  that 
unreserved  devotedness  to  God  which  characterizes  the  true 
Christian — Is  God  then  a  sun  to  them?  Is  he  not  rather  a 
cloud  of  darkness  to  them,  or  rather,  I  should  say,  a  consuming 
fire  ^  r — Is  he  a  shield  to  them?  Is  he  not  rather  an  irre- 
sistible adversary '  ? — Will  he  give  them  grace  and  glory  ?  Shall 
he  not  rather  visit  them  with  wrath  and  fiery  indignation  ' .' — 
"VA'ill  he  withhold  from  them  no  good?  Is  there  not  rather 
a  time  shortly  coming  when  they  shall  not  have  so  much  as  a 
drop  of  water  to  cool  their  tongue? — O  that  men  would  con- 
sider this! — Surely  their  state  calls  for  much  compassion — Let 
every  one  lay  this  to  heart — Let  every  one  seek  to  be  found 
"an  Israelite  indeed,  in  whom  is  no  guile" — And  let  it  be 
the  one  ambition  of  us  all  to  be  found  of  God  in  peace, 
without  spot  and  blameless  " — ] 

"■  Exod.  xiv.  20.     Heb.  .xii.  29.  ^  Matt.  v.  is- 

»  Rom.  ii.  8.  "2  Pet.  iii.  14. 


DXL.     THE  christian's  path  compared  to  the  ^ 

LIGHT. 

Prov.  iv.  18.     The  path  of  the  just  is  as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect  day. 

HABITS,  of  whatever  kind,  are  strengthened  by 
exercise — 

The  more  congenial  they  are  w  ith  our  natural  feelings, 
the  more  easily  are  they  confirmed — 

Hence  the  wicked,  without  any  express  purpose  on 
their  part,  are  daily  more  and  more  riveted  to  the  world 
and  sin —  ' 

The  righteous  too  increase  in  love  to  the  ways  of  God 
in  proportion  as  they  endeavour  to  fulfil  his  will — 

They 


(540.)  THE  christian's  path.  243 

Tliey  have  indeed  a  bias,  wliich,  if  they  were  left  to 
themselves,  would  soon  turn  thein  aside — 

13ut  God  will  not  leave  them  destitute  of  needful 
succour — 

He  pledges  himself  that  their  path  shall  resemble  the 
shining  light — - 

This  is  found  true  by  happy  experience — Their  path  is 

I.  Beautiful  in  its  appearance 

The  rising  sun  is  as  beautiful  an  object  as  any  in  the 
whole  creation 

[At  its  approach  it  tinges  the  distant  clouds  with  light — 

On  its  Hist  appearance  it  gilds  the  sunuiiits  of  the  woods 
and  mountains — 

Then,  dispelling  all  the  shades  of  night,  it  illumines  the 
whole  horizon — 

How  delightful  is  this  to  every  one  that  beholds  it' ! — ] 

Thus  is  the  path  of  the  righteous  exceeding  beautiful 
["  The  just"  are  they  who  are  renewed  and  sanctified  by 

the  Spirit  of  God — 

Their  path  in  the  very  outset  is  beautiful  to  behold— 
Their   simplicity   of    mind,    and    teachableness    of    spirit, 

endear  them  to  us — 

Their  lowliness  and  humility  attract  the  notice  of  the  very 

angels  themselves  ^ — 

The  fervour  of  their  love  engages  both  our  admiration  and 

esteem — 

The  very  shades  in  their  character  serve  as  a  contrast  to  shew 

the  excellence  of  the  change  that  has  passed  upon  them — 
As  they  proceed  their  graces  are  more  matured — 
Their  course  is  justly  described  by  the  Apostle  Paul' — 
Surely  such  a  conduct  must  be  beautiful  in  the  eyes  of  God 

and  man — 

They  are  justly  spoken  of  as  "  beautified  with  salvation  •'" — 
They  even  reflect  a  lustre  upon  the  gospel  itself" — ] 

While  their  path  is  so  amiable,  it  resembles  the  light 
furtlier,  in  that  it  is 

II.  Beneficial  in  its  influence 

The  sun  does  not  shine  with  unproductive  splendor 
[It  enables  the  several  orders  of  men  to  return  to  their 
respective  callings— 

In 

■  Eccl.  xi.  7.  ''  Luke  xv.  10.  "=  Phil.  iv.  8. 

**  Ps.  clxix,  4.  «  Tit.  ii.  10. 

R    2 


244  THE    christian's    PATH  (540.) 

In  the  darkness  they  could  not  go  without  stumbling^ — 

But  now  they  follow  their  occupations  without  fear  or 
difficult}' — 

The  productions  of  the  earth  also  feel  the  genial  influence 
of  the  sun — 

And  are  matured  by  means  of  its  invigorating  beams — ] 

Nor  is  the  Christian  iiiiprofiiable  in  his  course 
[The  wicked  are  stumbling  on  every  side  of  him  ^ — 

"But  the  Christian  affords  a  light  to  the  benighted  souls 
around  him  '' — 

He  shines  in  the  midst  of  a  crooked  and  perverse  genera- 
tion *  — 

He  is  an  epistle  of  Christ,  known  and  read  of  all  men  ^  — 

The  account  given  of  Job,  describes  his  course,  as  far  as  his 
situation  and  circumstances  will  allow'  — 

Thus  by  his  conduct  he  puts  to  silence  the  ignorance  of 
foolish  men  " — 

He  even  wins  some,  perhaps,  whom  the  word  alone  would 
never  have  converted  " — 

And  causes  many  to  glorify  his  heavenly  Father  ° — ]' 

The  comparison  yet  further  holds,  in  that  the  path  of 
the  just,  like  that  of  the  sun,   is 

III.  Constant  in  its  progress 

The  sun  invariably  pursues  its  wonted  course 

[From  the  instant  it  rises,  it  hastens  toward  the  meridian — 
Sometimes  indeed  its  splendor  is  intercepted  by  clouds — 
And    sometimes    it    may    be    partially,    or  even    totally 
eclipsed — 

Still,  however,  it  proceeds  in  its  appointed  path —  0 

And  is  sure  to  arrive  at  its  meridian  height — ] 

The  Christian  too  goes  forward  towards  perfection 
[He  never  rests  as  though  he  htKl  attained  the  summit  p — 

He  determines  to  be  ever  pressing  forward  for  higher  attain- 
ments ^ — 

He  may  indeed  for  a  season  be  involved  in  clouds — 

Yea,  perhaps,  he  may  through  the  violence  of  temptation, 
suffer  an  eclipse — 

But  if  he  be  really  "just"  and  upright,  his  light  shall  break 
forth  again — 

God  has  insured  this  by  a  solemn  promise  '  — 

Jeremiah 

'  John  xi.  9,  10.  e  Prov.  iv.  19.  ^  Matt.  v.  14. 

*  Phil.  ii.  15,  16.  ^  1  Cor.  iii.  2,  3.  '  Job  xxix.  11  — 16. 

«"   1  Pet.  li.  15.  "1  Pet.  iii.  1,2.  '  Matt.  v.  16. 

»  Ptiil.  iii.  12.  a  lb.  vcr,  13,  14.  'Job  xvii.  9. 


(540.)  COMPARED    TO    THE    LIGHT.  245 

Jeremiah  illustrates  it  by  the  very  allusion  in  the  text' — 
Nor  is  this  progress  the  privilege  of  some  only  ' — 
David  speaks  of  it  as  belonging  to  Israel  ot'okl " — 
Paul  represents  it  as  enjoyed  by  every  true  Christian  * — 
And  Peter  shews  us  whence  this  stability  proceeds > — 
None  indeed  arrive  at  absolute  perfection  in  this  life* — 
But  soon  the  just  will  be  changed   into   Christ's  perfect 

image  * — 

And  shine  above  the  sun  in  the  firmament  for  ever  and 

ever  ^ — ]  ::\ 

Improvemext 
1.  For  conviction 
[We  are  in  a  world  thatlieth  in  darkness  and  the  shadow 

of  death — 

And,  if  we  be  Christians  indeed,  we  are  shining  as  lights  in 

a  dark  place — 

Do  our  consciences  testify  that  this  is  the  case  with  us  ? — 
Are  we  examples  of  holiness  to  those  of  our  own  age  and 

rank  ? — 

Do  we  reprove  all  works   of  darkness,  instead   of  having 

fellowship  with  them  •  ? — 

If  not,  how  can  we  ever  be  numbered  among  the  just? — 
Shall  we  say  that  we  once  were  such,  but  are  now  under  a 

cloud  ? — 

Or  that  our  light  is  at  the  present  eclipsed  ? — 

Let  us  beware  lest  we  prove  only  as  a  fleeting  meteor — 

Our  light  must  be  steady  and  increasing,  like  that  of  the 

sun — 

The  tree  is  known    by    its  fruit;    and    the  just  by   their 

light  ''— 

And  a  false  profession  will  deceive  us  to  our  eternal  ruin ' — '] 

2.  For  consolation 
[There  are  many  true  Christians  who  do  not  enjoy  much 
comfort — 

And  the  darkness  of  their  minds  sometimes  makes  them 
doubt  whether  they  be  upright  before  God — 

But  they  often  write  bitter  things  against  tliemselves  with- 
out a  cause — 

Distress,    whether    temporal  or   spiritual,  argues  nothing 
against  our  integrity — 

Job 

°  Jer.  XXXI.  33 — 37.  *  Phil.  i.  vi.  7. 

"  Ps.  Ixxxiv.  7.  *  2  Cor.  iii.  18. 

'  1  Pet.  i.  5.  ^  1  Cor.  xiii.  9,  10. 

*  1  John  iii,  2.  Phil,  iii.  21. 

•»  Dan.  xii.   3.  and  Matt.  xiii.  43. 
^  Eph.  V.  11.  ^  Eph.  v.  8. 

*  1  John  i.  6.  and  ii.  9,  11. 

R  3 


246  THE    CHUISTIAn's    PATH.  (540.) 

Job  never  shone  brighter  than  in  his  trouble;  nor  Christ, 
than  in  tlie  depths  of  his  derehction — 

Let  him  then  that  is  in  darkness,  stay  himself  upon  his 
God^— 

It  is  to  such  persons  that  God  sends  us  with  words  of 
comfort^ — 

To  them  in  particular  is  that  delightful  declaration  ad- 
dressed ^ — 

Wail  then  the  Lord's  leisure,  ye  afflicted  souls,  and  trust 
in  him — 

Soon  shall  your  "  light  rise  in  obscurity,  and  your  darkness 
be  as  the  noon-day" — 

Nor  will  God  be  glorified  less  in  your  patience,  than  in 
more  active  services — ] 

'^  Isai.  1.  10.  '  Isai.  xxxv.  3,  4.  ^  Isai.  liv.  7 — 10. 


DXLL     god's  care  for  the  righteous. 

Prov.  X.  3.     The  Lord  zc'iU  not  suffer  the  soul  oj' the  righteous 

to  fautiih. 

GOD,  Avho  is  the  author  and  giver  of  all  good,  dis- 
penses his  blessings  no  less  to  the  evil  and  unjust,  than  to 
the  good  and  just.  But  he  promises  to  those  who  seek 
first  his  kingdom  and  his  righteousness,  that  all  other 
things  shall  be  added  unto  them.  To  this  effect  he  speaks 
also  in  the  passage  before  us.  But  though  this  be  th« 
primary  import  ot  the  text,  wemustnot  exclude  its  rela- 
tion also  to  the  concerns  of  the  soul. 

To  elucidate  this  blessed  promise,  we  shall  shew 

I.  What  reasons  the  righteous   have  to  apprehend  that 
their  souls  may  famish 

A  sense  of  weakness  and  of  guilt  may  greatly  discou- 
rage them :  for 

1.  They  cannot  secure  provisions  for  themselves 
[The  word  of  God,  and  Christ  in  the  word,  is  the  proper 
food  of  the  soul:  and,  if  a  person  can  read,  he  need  not  be 
wholly  destitute.  But  it  is  by^he  public  ministration  of  the 
word  that  God  principally  confirms  the  souls  of  his  people. 
Ts'ow  in  many  places  where  Christ  should  be  preached,  his 
name  Is  scarcely  heard  ;  and,  instead  of  children's  bread, 
a  little 


(541.)       god's  care  for  the  righteous.  247 

little  is  dispensed  besides  the  husks  of  heathen  morality.  Even 
where  some  attention  is  paid  to  Christian  doctrines,  tiierc  is 
often  much  chaff  mixed  with  the  wheat;  and  "  the  trumpet 
that  is  blown,  gives  but  an  uncertain  soimd."  Those  there- 
fore who  by  reason  of  distance,  or  infirmity,  or  other  insur- 
mountable obstacles,  cannot  have  access  to  the  purer  foun- 
tains of  truth,  have  great  reason  to  fear  that  their  souls  will 
famish.] 

2.  They  cannot,  of  themselves,  feed  upon  the  provi- 
sions set  before  them 

[Where  all  the  treasures  of  the  gospel  are  fully  opened, 
it  is  God  alone  that  can  enrich  any  soul  by  means  of  them : 
even  '*  Paul  may  phnt,  or  Apollos  may  water,  but  it  is  God 
alone  that  can  give  the  increase."  The  very  same  word  is 
often  made  a  peculiar  blessing  to  one,  that  was  altogether 
useless  to  another.  God  reserves  the  times  and  the  seasons  in 
his  own  hands  ;  and  "  gives  to  every  one  severally  as  he  will." 
When  therefore  the  righteous  hear  of  the  effects  wrought  oa 
others,  and  feel  conscious  that  they  themselves  reaped  no  be- 
nefit irom  the  word,  they  are  ready  to  fear  that  their  souls 
will  famish  even  in  the  midst  of  plenty.] 

3.  They  well    know  that  they  deserve  to  be  utterly 
abandoned  by  their  God 

[It  is  not  only  for  their  sins  in  general,  that  the  righteous 
find  occasion  to  humble  themselves  before  God,  but  more 
particularly  for  their  misimprovement  of  divine  ordinances. 
Perhaps  there  is  not  any  other  more  fruitful  source  of  self- 
condemnation  to  the  godly  than  this.  When  therefore  they  see 
how  many  opportunities  of  improvement  they  have  lost,  and 
how  much  guilt  they  have  contracted  by  their  deadness  and 
formality  in  the  worship  of  God,  they  are  sensible  that  God 
may  justly  "  remove  their  candlestick,"  and  leave  them  to 
experience  "  a  famine  of  the  word."] 

But  lest  a  dread  of  famishing  should  oppress  the  minds 
of  the  righteous,  we  shall  proceed  to  shew 

II.  What  grounds  they  have  to  hope,  that  God  will  never 
suffer  such  a  melancholy  event  to  happen 
However  great  the  grounds  of  fear  may  be  which  the 
righteous    feel    within   themselves,  they   have  abundant 
reason  to  "  encourage  themselves  in  the  Lord  their  God" 

1.   He  has  bountifully  provided  even  for  the  ungodly 

[The  gospel  is  "  a  feast  of  fat  things  full  of  marrow,  and 
of  wines  on  the  lees  well  refined  ;"  and  God  has  "  sent  out 
into  all  the  highways  and  hedges  to  invite  the  poor,  the  halt, 

R  4  the 


248         god's  care  for  the  righteous.         (541.) 

the  lame,  and  the  blind,"  and  has  cTommissioned  his  servants 
to  compel  men,  by  dint  of  importunity,  to  accept  his  invita- 
tion. Now  has  he  shewn  such  concern  for  the  wicked,  and 
will  he  disrt^gard  the  righteous  ?  Will  he  not  rather  "  cause 
the  manna  to  lall  around  their  tents,"  and  "  the  water  to 
follow  them"  through  all  this  dreary  wilderness?  Yes;  he 
would  rather  send  a  raven  to  feed  them,  or  sustain  them  by  a 
continued  miracle*,  than  ever  suffer  their  souls  to  famish.] 

2.  He  is  peculiarly  interested  in   the  welfare  of  the 
righteous 

[The  rio;htcous  are  God's  "  peculiar  treasure  above  aV 
people ;"  they  are  even  "  his  sons  and  daughters."  If  they 
were  left  to  perish,  Jesus  would  lose  the  purchase  of  his  blood, 
and  the  very  members  of  his  body.  And  can  we  imagine  that 
God  will  be  so  unmindful  of  them  as  utterly  to  forsake  them  ? 
Did  he  not  on  many  occasions  vouchsafe  mercy  to  his  chosen 
people  for  his  ozcn  name  sake,  when  their  backslidings  had 
rendered  them  fit  objects  of  his  everlasting  displeasure?  Thus 
then  will  he  still  be  actuated  by  a  regard  for  his  own  honour, 
and  "  not  forsake  his  people,^  because  it  hath  pleased  him  to 
make  them  his  people ''."] 

3.  He  has  pledged  his  word  that  they  shall  never  want 
any  thing  that  is  good 

p'  Exceeding  numerous,  great,  and  precious  are  the  pro- 
mises which  God  has  given  to  his  people."  "  He  will  supply 
all  their  wants,  according  to  his  riches  in  glory  by  Christ 
Jesus:  he  will  give  them  grace  and  glory  ;  and  will  withhold 
no  good  thing :"  their  souls  "  shall  be  even  as  a  well  watered 
garden :"  "  bread  shall  be  given  them ;  and  their  water  shall 
be  sure."  And  will  he  violate  his  word  ?  he  may  leave  his 
people  in  straits,  as  he  did  the  Israelites  of  old  :  but  it  shall  be 
only  for  the  more  signal  manifestation  of  his  love  and  mercy 
towards  them.  Let  them  only  trust  in  him,  and  he  "  will 
never  leave  them,  never,  never  forsake  them*."] 

Wc  shall  coxcLUDE  with  a  word 

1 .  Of  reproof 
[It  is  certain  that  many  do  not  "  make  their  profiting 
to  appear"  as  they  ought.  To  such  therefore  we  must  say, 
''  \V  herefore  art  thou,  being  a  king's  son,  lean  from  day  to 
day ''  ?"  Why  art  thou  crying  continually,  "  Woe  is  me,  my 
leanness,  my  leanness'!"  when  thou  shouldest  be  "  growing 
up  as  the  calves  of  the  stalF?"  SQme  part  of  the  blame  perhaps 

'^  may 

•  1  Kings  xvii.  6,  14.  *  1  Sam.  xii-  22. 

•  Heb.  xiii.  5. :  see  the  Greek.  "  2  Sam.  xiii.  4. 

•  Isai.  xxiv.  16.  '  Mai.  iv.  2. 


(541.)      god's  care  for  the  righteous.  249 

may  attach  to  him  who  dispenses  the  ordinances  amonf^  you, 
as  wanting  more  hfe  and  spirituality  in  his  ministrations;  \'et 
even  this  would  be  no  excuse  to  you,  since  if  your  hearts 
were  more  spiritual,  God  would  render  your  mean  fare  as 
nutritious  as  the  richest  dainties  8,  If  God  should  even 
"give  you  3'our  desire,  yet  would  he  also  send  leanness  into 
your  souls  ^,"    while  you   continued    to    loathe  the  heavenly 

manna.  liCarn  then  to  come  with  more  eager  appetite 

Be  more  careful  to  digest  the  word  afterwards  by  meditation 

and  prayer And  look,  not  so  much  to  the  manner  in 

which  the  word  is  preached,  as  to  Christ  in  the  word  ;  since 
HE  is  that  bread  of  life  v.hich  alone  can  nourish  your  souls  ; 
and  which,  if  eaten  by  faith,  will  surely  nourish  them  unto 
life  eternal ' ] 

2.  Of  consolation 
[Some  may  put  away  from  them  this  promise,  under  the 
idea  that  they  are  not  of  the  character  to  whom  it  belonos. 
!Now,  though  we  would  by  no  means  encourage  any  to  appKr 
the  promises  to  themselves  in  a  presumptuous  manner,  and 
thereby  to  deceive  their  own  souls  with  ungrounded  expecta- 
tions, yet  we  w'ould  not  that  any  should  refuse  the  consolation 
that  properly  belongs  to  them.  Suppose  then  that  any  can- 
not absolutely  number  themselves  among  the  righteous,  yet, 
"  if  they  hunger  and  thirst  after  righteousness,  they  are  blessed,  • 
and  shall  be  tilled''.''  This  is  the  word  of  God  to  their  souls; 
and  we  would  have  them  expect  assuredly  its  accomplish- 
ment  in   due  season Let  them    "desire   the  sincere 

milk  of  the  word,  and  they  sliall  grow  thereby'"— ] 

^  Dan.  i.  12 — 15.  ^  Ps.  cvi.  15. 

'  Jobnvi.  51.  ''  Matt.  v.  6.  '1  Pet.  ii.  2. 


DXLII.    THE   BENEFIT  OF  EXPERIMENTAL  RELIGION. 

Prov.  xvi.  23.  The  heart  of  the  wise  teacheth  his  mouth,  and 
addeth  learning  to  his  lips. 

THE  depths  of  human  science  can  be  explored  by 
few,  because  few  have  either  leisure  or  ability  for  learned 
investigations — The  same  observation  is  true  with  respect 
to  theology  also,  considered  as  a  science :  a  very  consi- 
derable know  ledge  both  of  history  and  ancient  languages 
is  required,  in  order  to  a  full  understanding  of  the  various 

branches 


250  THE    BENEFIT    OF  (542.') 

branches  of  sacred  literature — But  the  spiritual  and  most 
essential  parts  of  divine  knowledge  are  totally  distinct  from 
these  subjects  ;  nor  is  that  species  of  erudition,  which  the 
learned  only  can  possess,  at  all  necessary  for  the  obtain- 
ing of  a  clear  and  accurate  acquaintance  with  them — 
There  are  two  books,  if  we  may  so  speak,  and  two  alone, 
which  we  need  to  know ;  and  they  are,  the  Bible  and 
our  own  heaits — Till  the  latter  be  opened  to  our  view, 
the  former  w  ill  be  only  "  a  sealed  book  :"  but  a  discovery 
of  our  own  hearts  Avill  throw  an  astonishing  light  upon 
the  sacred  oracles ;  and  make  innumerable  passages, 
Avhich  once  seemed  obscqre  and  inexplicable,  so  plain, 
that  "  he  who  runs  may  read  "  and  understand  them — 
To  this  effect  Solomon  speaks  in  the  words  before  us ;  in 
elucidating  which  we  shall  enquire 

I.  Who  are  here  meant  by  "  the  wise?" 

Solomon  certainly  did  not  intend  to  limit  his  assertion 
to  those  who  were  possessed  of  literary  attainments 

[Human  knowledge,  when  sanctified  by  urace,  is  a  va- 
.luable  instrument  in  the  hands  of  its  possessor,  inasmuch  as  it 
.  will  qualify  him  for  discharging;  many  duties,  which,  without 
it,  he  would  not  be  able  to  fulfil — Moses,  by  being  "  learned 
in  all  the  wisdom  of  the  Egyptians,"  was  better  fitted  to 
stand  forth  as  the  deliverer  of  Israel  :  and  Paul,  notwith- 
standing he  declined  using  "  the  words  of  man's  wisdom," 
was  the  better  furnished  for  his  work  .by  his  learned  educa- 
tion, and  his  imcommon  proficiency  in  the  studies  of  his  age 
and  nation — Nevertheless  it  is  not  such  learning  diatwill  forrq^ 
our  minds  to  true  wisdom — On  the  contrary,  if  unsanctified, 
it  will  be  as  inimical  to  religion  as  even  the  most  inveterate 
lusts  would  be — The  more  we  have  of  it,  the  more  will  **  the 
things  of  the  spirit  appear  foolishness  unto  us ;"  and  the 
greater  will  be  our  backwardness  to  seek  that  spiritual  "  dis- 
cernment" which  alone  can  qualify  us  to  judge  of  them 
aright  ^ — And  it  is  on  this  very  account  that  God  so  often 
pours  contempt  upon  it  and  confounds  it  ** — ] 

Nor  was  it  of  persons  eminent  for  worldly  prudence 
that  Solomon  spake 

[There  can  be  no  doubt  but  that  true  wisdom  will  make 
us  prudent,  for  the  voice  cJtjnspi ration  says,  "  I  wisdom 
dwell  with  prudence'  "—But  there  arc  many  who  arc  "  pru- 
dent in  their  own  sight,"  and  in  the  eyes  of  the  world,  who 

are 

*  1  Cor.  ii.  14.  *  1  Cor.  i.   19,  10. 

Prov.  vm.  12. 


(542.)  EXPERIMENTAL    RELIGION.  25I 

are  considered  by  God  as  altogether  destitute  of  wisdom" — 
The  rich  man  who  had  so  judiciously  cultivated  his  grounds 
as  to  obtain  large  crops,  and  who,  to  preserve  the  produce, 
enlarged  his  storehouses,  would  have  been  accounted  prudent 
by  the  world  ;  but  God  gave  him  most  deservedly  the  appel- 
lation of  a  fool ;  **  Thou  fool,  this  night  shall  thy  soul  be  re- 
quired of  thee ^" — ] 

The  persons  characterized  in  the  text  as  wise,  are  they 
who  are  endued  \Aith  heavenly  wisdom 

[Some  there  are,  whose  "  eyes  have  been  enlightened" 
by  the  spirit  of  God,  and  whose  hearts  are  regulated  by  his 
lively  oracles — They  have  been  taught  of  God  to  know  their 
own  state,  and  have  been  formed  to  a  disposition  and  temper 
suited  to  iheir  real  character' — These  are  the  wise,  the  only 
wise  in  the  sight  of  God — And  they  are  truly  wise,  even 
though  they  should  be  the  most  illiterate  upon  earth — We  do 
not  hesitate  to  say  that  the  fishermen  of  Galilee  possessed 
more  true  wisdom  than  all  the  heatheii  philosophers  that  ever 
existed — ] 

Their  superiority  to  others  will  soon  appear,  if  we 
enquire 

II.  What  are  those  subjects  of  which  they  are  so  well 
able  to  speak .? 

Their  spiritual  views  do  not  at  all  qualify  them  to  speak 
on  matters  of  science  and  philosophy — But  there  are 
many  things  relating  to  Christian  doctrine  and  experience, 
of  which  they  can  speak  more  truly,  and  more  accurately, 
than  any  other  people  upon  earth 

1.  On  the  deceitfulness  and  depravity  of  the  heart 

[This  is  a  subject  with  which  they  are  well  acquainted  ; 
nor  are  they  afraid  of  declaring  it  in  its  full  extent— They 
have  found  on  ten  thousand  occasions  how  fatally  their  heart 
has  deceived  them^  what  false  glosses  it  puis  upon  any  thing 
which  it  is  desirous  to  retain,  and  what  specious  pretexts  it 
will  suggest  for  rejecting  any  thing  that  is  distasteful  to  flesh 
and  blood — They  have  seen  the  deep-rooted  enmity  of  their 
hearts  against  God,  their  aversion  to  all  holy  exercises,  and 
their  proneness  to  do  every  thing  that  was  evil — In  speaking 
on  these  points,  they  speak  not  by  hearsay,  or  according  to 
a  received  system,  but  according  to  the  word  of  God,  con- 
firmed as  it  has  been  by  their  own  experience  ^ — ] 

2.  On 

"  Isai.  V.  21.  =  Luke  xii.  10. 

'  Eph.  i.   17,  18.  «  Jer.  xvii.  9. 


252  THE    BENEFIT    OF  (542.) 

2.  On  the  suitableness  and  excellency  of  the  salvation 
provided  for  us 

[They  no  more  doubt  that  they  need  a  Saviour,  or  that 
the  Saviour  j)rovi(led  for  them  is  exactly  such  an  one  as  they 
want,  than  they  doubt  their  own  existence — They  know  full 
well  that  they  could  not  fulfil  the  law;  they  know  also  that 
Christ  has  satisfied  all  its  demands  by  his  obedience  unto 
death  ;  and  that  by  believing  in  him  they  shall  be  interested 
in  all  that  he  has  done  and  suHend — They  perceive  that  in 
this  way  of  salvation  God  gives  all,  and  we  receive  all  :  and 
though  the  pride  of  their  hearts  formerly  revoked  at  this,  they 
are  now  disposed,  not  only  to  acquiesce  in  it,  but  to  thank 
and  adore  God  for  so  gracious  a  dispensation — ] 

3.  On  the   way  in  which  sinners  are  brought  to  the 
knowledge  of  Christ 

[Here  they  can  point  out,  as  in  a  map,  the  country,  which 
they  themselves  have  travelled  over — They  have  been  con- 
vinced of  sin;  they  have  seen  the  refuges  of  lies  which  they 
fled  to  iu  succession,  one  after  another,  till  God  sent  home 
the  law  in  all  its  spirituality  to  their  hearts — They  have  thus 
been  made  to  despair  of  saving  themselves,  and  have,  like 
the  wounded  Israelites,  looked  simply  to  him  that  was  lifted 
up  upon  the  cross — And  though  there  is  a  great  variery  in  the 
experience  of  different  persons  with  respect  to  these  things, 
yet  these  are  the  general  outlines  in  which  all  true  Christians 
are  agreed  ;  and  therefore  they  can  speak  of  ihem  with  truth 
and  certainty — ] 

4.  On  the  nature  of  the  spiritual  warfare 

[They  are  daily  engaged  in  maintaining  a  conflict  with 
sin  and  Satan — They  have  within  them  the  two  principles  of 
flesh  and  spirit,  which  are  continually  struggling,  as  fire  and 
water,  to  subdue  each  other'' — They  know  the  discourage- 
ments and  fears  with  which  the  Christian  is  assiiiled,  and  the 
consolations  and  joys  with  which  he  is  revived — Nor  are 
they  "  ignorant  of  Satan's  devices,"  having  often  "  withstood 
his  wiles,"  and  "  repelled  his  fiery  darts" — On  these  subjects 
their  mouth  is  taught,  and  there  is  learning  added  to  their 
lips—] 

The  world  are  often  struck  with  this  fact,  and  ask  with 
amazement 

III.  Whence  it  is  that  they' have  attained  this  know- 
ledge ? 

Experience, 

^  Gal,  V.  17. 


"(542.)  EXPERIMENTAL    RELIGIOX.  253 

Experience,  under  God,  is  the  best  teacher ;  and  it  is 
from  experience  that  they  know  theso  tilings 

[Thrv  derive  not  Uicir  knowledfje  From  books;  for  many 
either  eannot  read,  or  never  have  studied  the  writings  of  men 
upon  those  subjects — Nor  have  they  received  their  instructions 
from  man :  for  though  God  taught  them  by  man,  yet  God 
alone  made  the  word  effectual  to  open  their  eyes;  and  the 
very  truths  perhaps,  which  they  had  heard  frequently  before 
without  any  profit,  are  suddenly  applied  to  their  souls,  and 
made  the  power  of  God  to  their  conviction  and  salvation — 
In  short,  it  is  not  merely  in  their  heads,  but  in  their  hearts 
that  they  know  diese  things;  and  in  speaking  of  them  thev 
can  say  wiUi  the  apostle,  "  What  our  eyes  have  seen,  and  ouV 
cars  have  heard,  and  our  hands  have  handled  of  the  word  of 
life,  the  same  we  declare  unto  you" — ] 

Hence  it  is  that  their  knowledge  of  these  things  is  so 
superior  to  that  of  otiiers 

[Others  cannot  comprehend  any  one  of  the  foregoino- 
truths — If  they  should  attempt  to  speak  of  them,  they  would 
only  expose  their  own  ignorance — Yea,  though  thev  may 
write  well  on  the  theory  of  religion,  they  are  totally  in  the 
dark  with  respect  to  the  nature  of  Christian  experience — The 
poorest  and  meanest  of  God's  people  have  incomparably  ^reatTer 
penetration  in  these  things  than  the  wisest  philosopher — -This  is 
plainly  declared  by  the  apostle,  "  He  that  is  spiritual  judgeth 
all  things;  yet  he  himself  is  judged  of  no  man  '  " — It  is  con- 
firmed also  by  that  expression  of  S;)lomon,  "The  rich  man  is 
wise  in  his  own  conceit;  but  the  poor  man  that  hath  under- 
standing searcheth  him  out'' ;''  that  is,  discovers  his  ignorance, 
and  is  able  to  rectify  his  errors — As  a  man  who  has  expe- 
rienced any  great  pleasure  or  pain  has  a  jiistcr  idea  of  wbat 
he  has  felt,  than  another  has  who  only  s|)eaks  of  such  thin"^s 
by  hearsay ;  so,  in  a  far  higher  degree,  has  the  experienced 
Christian  a  clearer  insight  than  others  into  divine  truths, 
because  he  has  the  archetype  and  image  of  them  in  his  own 
heart — ] 

Application 

1.   Let  none  attempt  an  excuse  for  their  ignorance  by 
saying  that  thqy  are  no  scholars 

[Nothing  is  more  common  among  the  lower  classes  of 
mankmd  than  to  oiler  this  as  an  excuse  for  their  i<i-nurance — 
But  such  excuses  are  vain — God  has  told  us  that  he  ha^  chosen 
them  in  preference  to  the  rich  and  learned  ',  and  that  he 
has  revealed  to    them   what  he  has  hid  from  the  wise   and 

prudent 

'  1  Cor.  ii.  15.  ^  Prov.  xxviii.  n.  '   i  Cor.  i.  26 — 28- 


2.54       BENEFIT  OF  EXPERIMENTAL   RELIGION.      (549.) 

prudent" — Let  the  bliad  then  pray  that  they  may  receive 
their  sight;  so  shall  they  "understand  all  things","  and  be 
made  "  wise  unto  salvation  ° " — ] 

2.  Let  us  iinprove  our  conversation  with  each  other  for 
the  purpose  of  spiritual  edification 

[Too  apt  are  we  to  trifle  away  our  precious  hours — But 
the  tongue  of  the  wise  is  justly  compared  to  choice  silver 
that  enriches,  and  to  a  tree  of  life  that  nourishes  us  with  its 
precious  fruits  ' — ^Our  words,  if  rightly  ordered,  might  "  admi- 
nister grace"  to  each  other — Let  us  then  endeavour  to  obtain 
"the  tongue  of  the  learned,  that  can  speak  a  word  in  season 
unto  him  that  is  weary  "5  " — Thus,  we  may  "speak  profitably 
out  of  the  abundance  of  our  hearts,"  and  approve  ourselves 
truly  "  wise  by  winning  souls"  to  God  ' — ] 

°»  Matt.  xi.  25.  "  Prov.  xxvili.  5.  °  2  Tim.  iii.  15. 

I*  Prov.  X.  ao.  ^  Isai,  1.  4,  '  Prov.  xi.  30- 


DXLIir.    Christ's  power  to  succour  the  tempted. 

Heb,  ii.  18.     In  that  he  himself  hath  suffered,  being  tempted, 
he  is  able  to  succour  them  that  are  tempted. 

THERE  was  in  various  respects  a  necessity  for  Christ's 
humiliation  :  on  our  part,  that,  an  atonement  being 
offered  for  us,  we  might  find  favour  with  God  :  on  God'9 
part,  that  his  justice  might  be  satisfied,  and  his  law  be* 
magnified  :  and  on  the  part  of  Christ  himself,  that  he 
might  be  qualified  for  the  discharge  of  his  mediatorial 
office.  This,  having  been  expressly  asserted  in  the  pre- 
ceding verse,  is  further  intimated  in  the  words  we  have 
just  read  ;  which  lead  us  to  consider 

L  The  temptations  of  our  Lord 

Great  and  manifold  were  the  trials  which  our  blessed 
Lord  sustained 

1.  From  men 
[Though  in  his  infancy  he^rcw  up  in  favour  with  men 
as  well  as  with  God,  yet  from  his  first  entrance  on  his  public 
ministry,  he  was  an  object  of  universal  abhorrence*.     He 

endured 

•  Isai.  xlix.  7. 


(.543.)  CHRIST    SUCCOURS    THE    TEMPTED.  255 

endured  all  manner  of  contraJictiou  from  all  ranks  and 
orders  of  men  :  they  cavilled  at  his  words,  misrepresented 
his  actions,  reviled  him  as  an  impostor,  and  a  confederate 
with  the  devil,  and,  at  last,  apprehended,  condemned,  and 
crucified  iiiui.] 

2.  From  devils 

[These  assaulted  him  with  fiery  temptations  in  the  wil- 
derness, urging  liim  to  distrust,  presumption,  and  idolatry. 
They  attacked  him  with  fresh  vigour  in  the  garden,  when  the 
powers  of  darkness  combined  all  their  force  against  him  :  and 
they  made  their  last  efforts  against  him  on  the  cross  ;  when, 
though  "  triumphed  over  and  spoiled  by  him,"  they  succeeded 
in  "  bruising  his  heel,"  and  in  bringing  him  down  to  the 
chambers  of  death,] 

3.  From  God 

[When  he  stood  as  the  surety  of  sinners,  God  exacted  of 
liim  the  utmost  farthing  of  our  debt.  It  was  the  Father  who 
put  the  bitter  cup  into  his  hands,  who  laid  the  tremendous 
load  of  our  iniquities  upon  him,  and  "bruised  him,"  that  the 
fragrance  of  his  offering  might  ascend  up  as  incense  with 
acceptance  before  him  ''.] 

From  these  sufferings  of  his,  arises 

II.  His  ability  to  succour  his  tempted  people 

All  his  people,  like  him,  are  persecuted  by  men, 
assailed  by  devils,  and  ciiastised  by  God.  But  Jesus  is 
able  to  succour  them  :   he  has  a  sufficiency 

1 .  Of  power  and  strength 

[He  has  all  power  committed  to  him,  yea,  all  fulness  of 
the  Godhead  dwelling  in  him.  He  can  bind  the  strong  man 
armed,  and  rescue  from  him  his  wretched  captives.  There  is 
nothing  impossible  with  him;  and  the  weaker  his  people  are, 
the  more  shall  "  his  strength  be  perfected  in  their  weakness." 
Every  one  of  them  may  say,  "  I  can  do  all  things  through 
Christ  who  strengtheneth  me."] 

2.  Of  wisdom 

[As  he  has  "power  to  deliver  the  godly  out  of  tempta- 
tions," so  can  he  defeat  h11  the  plots  of  their  adversaries,  and 
take  even  Satan  himself  in  his  own  devices.  He  sees  every 
weapon  that  is  formed  against  tltcm,  and  knows  the  day  and 
hour  that  their  enemies  set  themselves  ajjainst  them'.  He 
discerns  also  the  best  time  and  manner  in  which  to  afford  his 

aid, 

*  Compare  Isai.  liii.  10.  with  Exod.  xxx.  36.  '^  Jer.  xlix.  30. 


256  Christ's  poaver  to  (543.) 

nid,  and  so  to  proportion  it  to  our  necessities,  as  both  to  secure 
us  the  victory,  and  himself  the  glory.] 

3.  Of  pity  and  compassion 
[He  wept  on  account  of  the  afflictions  of  his  friends 
when  he  was  on  earth  :  nor  will  he  forget  to  pity  us,  now  that 
he  is  in  heaven.  "The  very  apple  of  his  eye  is  wounded, 
whenever  any  of  his  dear  people  are  touched."  "  In  all  their 
afflictions,  he  is  afflicted;  and  as,  in  his  love  and  in  his  pity 
he  redeemed  them,  and  bare  them,  and  carried  them  all  the 
days  of  old,"  so  does  he  now,  being  "  touched  w  ith  the  feel- 
ing of  our  infirmities,"  and  sympathizing  with  us  in  all  our 
troubles  ^.] 

Having  noticed  his  temptations,  and  his  ability  to 
succour  us  under  ours,  it  will  be  proper  to  shew 

III.  The  dependence  of  the  latter  on  the  former 

As  God,  he  of  necessity  possessed  every  perfection : 
but,  as  man,  and  mediator,  he  learned  much  from  his 
own  experience.     By  his  own  temptations 

1.  He  learned  our  need  of  succour 

[He  himself,  under  his  own  grievous  sufferings,  "prayed 
to  God  with  strong  crying  and  tears,  and  was  heard,"  and 
strengthened  from  above  '.  Hence  then  he  knows  how  much 
zee  must  need  assistance  under  our  trials,  and  how  certainly  we 
must  faint,  if  we  be  not  supported  by  his  almighty  power.] 

2.  He  acquired  a  right  to  succour  us 

[We  are  bought  by  him  with  the  inestimable  price  of  his 
own  blood.  And  it  was  agreed  with  him  in  the  covenant  of 
redemption,  that,  "if  he  would  make  his  soul  an  offering  for 
sin,  he  sliould  see  a  seed  ;  and  the  pleasure  of  the  Lord  should 
prosper  in  his  hands  *^."  Having  then  paid  the  price,  he  has 
a  right  to  us  as  "  his  purchased  possession  ;  "  and  has  therefore 
a  right  to  convey  to  us  whatever  may  be  needful  for  the  salva- 
tion of  our  souls.] 

3.  He  attained  a  disposition  to  succour  us 

[We  are  assured  that  "  he  learned  obedience  by  the  things 
that  he  suffered  ^."  Now,  as  obedience  consists  entirely  in 
love  to  God  and  man,  sympathy,  which  is  the  highest  office 
of  love,  must  of  necessity  have  been  learned  by  him,  together 
with  every  other  part  of  his  duty.  And  how  perfectly  he  had 
learned  it,  his  address  to  the  persecuting  Saul  declares;  "  Saul, 
Saul,  why  persecutest  thou  mef"  And  it  is  worthy  of  obser- 
vation 

^  Isai.lxiii.  9.  "  Heb.  v.  7.  with  Luke  x.xii.  42,  43. 

'  Isai.  liii.  10.  *  Heb.  v.  8. 


(543.)  SUCCOUR  THE  temptej).  257 

vation  that  the  apostle  ascribes  his  sympathy  to  this  very 
cause  ^  Nay,  further,  he  observes,  that  there  was  a  necessity 
for  him  to  be  made  hke  unto  us  in  all  things,  in  order  that  he 
might  be  a  merciful  and  faithful  high  priest  in  things  pertain- 
ing to  God '.] 

Address 

1 .  Those  who  are  conflicting  with  temptations 
[However  severe  your  outward  or  inward  trials  may  be, 
you  have  the  comfort  to  reflect,  that  Christ  endured  the  same 
before  you,  and  is  able  to  aff"ord  you  effectual  succour.  Think 
not  then  your  difficulties  peculiar,  or  insurmountable;  but 
"  be  strong  in  the  Lord,  and  in  the  power  of  his  might."] 

2.  Those  who  are  yielding  to  their  temptations 
[Excuse  not  your  compliances  by  pleading  die  frailty  of 
your  nature ;  for  "  Christ  is  able  to  make  all  grace  abound  to- 
wards you,  that  you  having  always  all  sufficiency  in  all  thin<^s 
may  abound  unto  every  good  work '^."     Continue  not  tlien 
under  unmortified  tempers,  or  criminal  neglects  ;    but  call  on 
the  Lord,  who  "will  not  suffer  you  to  be  tempted  above  that 
ye  are  able  ;    but  will,  with  the  temptation,  make  also  a  way 
to  escape,  that  ye  may  be  able  to  bear  it '."] 

••  Heb.  iv.  15.  ,»  Heb.  ii.  17. 

"  2  Cor.  ix.  8.  '  1  Cor.  x.  i-.. 


DXLIV.       THE    SECURITY    OF    GOd's    TEMPTED    PEOPLE. 

1  Cor.  X.  13.  There  hath  no  temptation  taken  you,  but  such  a.s 
is  common  to  man:  but  God  is  faithful,  who  zoill  not  suffer 
you  to  be  tempted  above  that  ye  are  able  ;  but  zcill  with  the 
temptation  also  make  a  imy  to  escape,  that  ye  may  be  able  to 
bear  it. 

WE  are  ever  prone  to  riui  into  the  opposite  extremes 
of  presumption  and  despair — -To  check  the  former,  we 
should  refliect  upon  the  manifestations  of  God's  wrath  ; 
and  to  avoid  the  latter,  we  should  bear  in  mind  the  pro- 
mises of  his  mercy — With  this  view  St.  Paul  sets  before 
the  Corinthian  church  the  judgments  that  had  been 
executed  on  the  Israelites  in  the  wilderness ;  but  lest  they 
should  turn  his  warnings  into  an  occasion  of  despondency, 

Vo  L.  V,  S  h€ 


258  THE    SECURITY    OF  (544.) 

he  assures  them,  that  God  himself  had  en^raged  to  keep 
all  who  diligently  sought  him,  and  humbly  relied  upon 
him — 

His  words  naturally  lead  us  to  point  out 

I.  The  temptations  of  God's  people 

Many,  doubtless,  are  the  temptations  with  which  the 
godly  are  beset 

[It  seems  from  the  preceding  context  that  the  word 
"  temptation"  is  to  be  understood  in  its  most  extended  sense, 
as  comprehending  every  thing  which  might  endanger  their 
stedfastness  in  the  ways  of  God — Thercoj/o?  strives  to  ensnare 
them  both  by  terrors  and  allurements — The  flesh  strongly 
inclines  them  to  gratify  its  appetites :  and  Satan  labours 
incessantly  to  beguile  them  by  his  wiles  and  devices ] 

But  the  temptations  of  all  are  such  only  as  others 
experience  in  common  with  themselves^ 

[All  are  ready  to  suppose  that  there  are  none  tempted 
like  them  :  but  if  we  knew  the  experience  of  others,  we  should 
find  that,  "  as  face  answereth  to  face  in  a  glass,  so  does  the 

heart  of  njan  to  man" All  indeed  arc  not  tempted 

exactly  in  the  same  manner  or  the  same  degree  (for  there  are 
temptations  peculiar  to  men's  age  and  condition  in  life)  but 
there  are  none  so  singularly  tried,  but  that  there  are  many 
others  in  similar  circumstances  with  themselves — And  the 
ascertaining  of  this  point  often  affords  much  consolation  and 
encouragement  to  tempted  souls — ] 

Nor  are  there  any  trials  so  great  but  that  believers 
may  be  confident  of 

II.  Their  security  in  the  midst  of  them 

God  himself  is  interested  in  their  behalf;   and  they 
may  safely  rely  on 

1.  His  power 
["  That  they  may  not  be  tempted  above  that  tliey  are 
able,"  he  will  proportion  their  trials  to  their  strength — Are 
they  at  present  too  weak  to  endure  hardship?  He  will  delav 
its  approach'':  or,  if  he  permit  it  to  come  upon  them,  lie  will 
weaken  its  force":  and,  if  they  be  likely  to  faint  under  it,  he 

will  shorten  its  duration** If  he  do  not  see  fit  in  any  of 

these  ways  to  lighten  the  temptation,  he  will  proportion  their 

strength 

*  ■A»Bgw'7r»»ot  may  signify  also  proportionable  to  human  strength  : 
but  the  common  translation  seems  perfectly  just. 

^  Exod.  xiii.  17.  "  R".  Ixxvi.  10.  and  Isai.  xxvii.  8. 

«*  Ps.  cxxv.  3.  and  Isai.  Ivii,  16. 


(544J  (;od's  tempted  people.  259 

strength  to  it,  so  that,  if  there  be  not  a  way  to  escape,  tlic\'  at 
least  "  uuiy  be  able  to  bear  it" — This  he  ellects  sometimes  by 
communicating  more  abundant  grace',  and  sometimes  by 
fillini?  them  with  the  consolations'  of  his  Spirit,  and  crivino- 
them  near  prospects  or  the  glory  that  awaits  them*'' — Thus 
will  he  "  keep  them  by  his  pozcer  unto  everlasting  salva- 
tion"—] 

2.  His  faithfulness 
[No  man,  however  eminent,  could  stand,  if  left  to  him- 
self: Satan  would  sift  us  as  wheat,  and  scatter  us  as  chaff '^ — 
But  God  has  promised  that  "  he  will  keep  the  feet  of  his 
saints  ;"  that  "  sin  shall  not  have  dominion  over  them  ;"  that 
"  none  shall  pluck  them  out  of  his  hands  ;"  that  "  the  gates 
of  hell  shall  not  prevail  against  them" — "  Nor  shall  one  jot  or 
tittle  of  his  word  ever  fail :"  "  He  is  not  a  man  that  he  should 
lie,  or  the  son  of  man  that  he  should  repent" — lie  has  ex- 
hausted all  the  powers  of  language  in  labouring  to  persuade 
us  of  this  truth,  That  he  will  never  forsake  his  people' — And 
they  may  safely  rest  on  him  "  with  whom  is  no  variableness, 
neither  shadow  of  turning" — ] 

Address 

1 .  Those  who  are  conflicting  with  temptation 
[What  a  blessed  promise  is  that  before  us  !    What  can 

God  himself  say  more  for  your  encouragement?  Dry  up  your 
tears:  know  that  as  your  day  is,  so  shall  also  your  strength 
be:  "  there  are  more  for  you  than  against  you  :"  trust  there- 
lore  in  him,  who  "  knows  how  to  deliver  the  godly  out  of 
temptation,  and  is  able  both  to  keep  you  from  falling,  and  to 
present  you  faultless  before  the  presence  of  his  glory  with 
exceeding  joy  k" — But  do  not  say,  "  God  will  keep  me,  and 
therefore  1  will  rush  into  temptation:"  such  an  abuse  of  his 
mercy  as  this  would  surely  bring  with  it  the  most  tremendous 
evils — We  are  to  trust  God  when  in  trouble  ;  but  not  to  tempt 
God  by  exposing  ourselves  to  danger  without  a  cause—] 

2.  Those  who  are  yielding  to  temptation 

[The  generality  complain,  "  That  they  cannot  resist 
temptation,"  and  yet  they  venture  continually  into  those  very 
scenes  which  most  endanger  their  virtue — What  hypocrisy  is 
this!  If  flesh  and  blood  be,  as  they  justly  acknowledge,  so 
weak  and  frail,  why  do  they  not  flee  from  the  occasions  of  sin  ? 
And  why  do  they  not  cry  unto  God  for  help  'i — Let  c^U  know 

that 

*=  i  Cor.  xii.  (J.  f  2  Cor.  i.  4,  5. 

E  1  Cor.  iv.  16,  17.  i>  Luke  xxii.  31. 

*  Heb.  xiii.  5.  Here  are  no  less  tban  five  negatives  iu  the  Greek. 
^  2  Pet,  ii.  9.  and  Jude  24. 

$  2 


260         SECURITY   OF  GOD's  TEMPTED  PEOPLE.      (544.) 

that  their  impoleiicy  is  no  just  excuse  ;  that  all  shall  receive 
succour  if  they  will  hut  seek  it ;  and  that  "  God's  strength 
shall  he  perfected  in  their  weakness'" — But  if  we  will  not 
repent  of  our  sins  and  turn  unto  God,  the  power  and  faithful- 
ness of  God  are  engaged  against  us,  and  will  he  glorified  in 
our  everlasting  destruction — ] 

'    Ileb.  ii.  18.  and  iv.  15,  iG. 


DXLV.     THE   CHRISTIAN'S  EXPERIENCE   IN   AFrLlCTION. 

2  Cor.  iv.  17,  18.  Our  light  affliction,  which  is  but  for  a  nfoment, 
zcorketh  for  ns  a  far  more  exceeding  and  eternal  weight  of 
glory ;  while  we  look  not  at  the  things  which  are  seen,  but 
at  the  things  which  are  not  seen:  for  the  things  zckich  are 
seen  are  temporal-^  but  the  things  which  are  not  seen  arc 
eternal. 

THE  Christian  in  every  state,  whether  of  prosperity 
or  adversity,  differs  widely  from  the  unconverted  world — 
While  others  are  elated  by  the  one  and  depressed  by  the 
other,  he  is  kept  in  an  equable  frame  of  mind — As  he 
does  not  place  his  happiness  in  earthly  things,  he  is  not 
much  affected  either  with  the  acquisition  or  the  loss  of 
them — He  is  thankful  for  success,  but  not  overjoyed,  as 
though  some  great  thing  had  happened  unto  him  ;  and  is 
patient  in  tribulation,  knowing  that  in  the  issue  it  shaH 
work  for  his  good — To  this  etiect  the  apostle  speaks  in 
the  text,  in  which  he  assigns  the  reason  why,  notwith- 
standing the  greatness  of  his  afflictions,  he  was  kept  from 
fainting  under  them — And  his  words  afford  us  a  proper 
occasion  to  consider 

I.  The  objects  of  a  Christian's  pursuit 

The  account  which  St.  Paul  gives  of  himself  is  cha- 
racteristic of  every  true  Christian — 

His  chief  aim  is  to  attain  things  that  are  invisible 
[By  "  the  things  which~^e  seen"  we  understand  every 
thing  which  relates  merely  to  the  present  world,  which  the 
apostle  comprehends  under  three  names,  "  the  lust  of  the 
flesh,  the  lust  of  the  eye,  and  the  pride  of  life" — By  "  the 
thino-s  which  are  not  seen"  must  be  meant  the  love  and  favour 

of 


(54.5.)        OF  THE  CHRISTIAN   IN  AFFLICTION".  201 

of  God,  tlie  renovation  of  oar  inward  man,  tlie  «^lory  and 
felicity  of  heaven — The  latter  of  these  are  the  objects  towards 
which  the  Christian  turns  his  principal  attention — Not  that 
he  neglects  the  concerns  of  this  world  ;  this  would  be  absurd 
and  criminal— But  his  great  end  and  aim »  is  to  obtain  an 
iniieritance  beyond  the  grave — Even  while  he  is  most  actively 
employed  in  secular  concerns,  he  looks  through  them  all  to 
this  grand  object,  and  labours  incessantly  to  secure  it ] 

To  this  he  is  led  by  the  transitoriness  of  earthly  thin2;s 
[The  things  of  this  world  perish  with  the  using — If  they 
be  not  withdrawn  from  us,  we  must  soon  be  taken  away  from 
them — Nor  will  so  much  as  one  of  them  remain  to  be  enjovei 
in  the  future  world — But  spiritual  things  remain  for  ever— If 
we  secure  the  love  of  God  now,  it  shall  abide  with  us  to  all 
eternity — An  interest  in  the  Redeemer's  merits,  and  a  title  to 
all  the  glory  of  heaven,  shall  never  be  taken  away  from  us — 
Death,  so  far  from  terminating  our  enjoyments,  will  brin^-  us 
to  the  full  possession  of  that  glory,  of  which  our  present  fore- 
tastes are  an  earnest  and  pledge — The  Christian,  seeiiio-  the 
infinite  disparity  between  these  things,  determines  to  make 
invisible  things  the  supreme  objects  of  his  regard,  and  com- 
paratively disregards  all  that  can  be  offered  to  the  eye  of 
sense — ] 

In  this  pursuit  he  is  aided  by  his  afflictions,  as  w  ill 
appear,  if  we  consider 

II.  The  effects  of  his  troubles 

The  Christian  has  troubles  as  well  as  others 
[The  very  conduct  he  observes  with  respect  to  temporal 
things  has  a  tendency  to  involve  him  in  trouble — The  world 
cannot  endure  to  see  their  idols  so  disregarded,  and  their 
conduct  so  reproached — One  would  have  supposed  from  the 
account  given  us  of  his  sufferings,  that  Paul  must  have  been 
the  vilest  miscreant  thatever  lived  ^ — But  the  more  we  resemble 
liim  in  holiness,  the  more  shall  we  resemble  him  in  sufferinf^s 
also — Our  enemies  indeed  will  not  professedly  persecute  us  for 
our  holiness — ■They  will  assign  some  specious  reason— Elijah 
shall  be  called  "  The  troubler  of  Israel ;"  Paul,  "  The  man 
who   turns   the  world   upside  down;"    and    Christ    shall   be 

punished  as  a  blasphemer  and  an  enemy  to  civil  government 

But  the  same  reason  obtains  with  respect   to  all,  The  world 
cannot  endure  the  light  of  their  example* — ] 

These 

'  This  seems  to  be  the  import  of  a-Koiri»Tui>. 
*•  2  Cor.  xi.  23 — 27.  «:  John  xv.  19. 

^3 


262  OF  THE  CHRISTIAN  IX  AFFLICTION".        (545.) 

These  troubles  however  sliall  work  for  his  good 

[They  "  are  not  in  themselves  joyous,  but  grievous" — But 
they  tend  to  refine  his  soul,  and  to  fit  him  for  glory — Yea, 
inasmuch  as  these  sufferings  constitute  a  part  of  the  obedience 
required  of  him,  they  bring  with  them  a  correspondent  re- 
ward '' — In  this  view  they  are  mentioned  in  the  text  as  highly 
beneficial — 'They  work  for  the  faithful  Christian  a  nt-ward  of 
glory  ;  "  a  weight  of  glory"  as  great  as  his  soul  is  able  to  sus- 
tain, and  as  durable  as  eternity  itself — In  comparison  of  this, 
the  apostle  calls  his  troubles  light  and  momentary,  yea,  not 
only  light,  but  lightness  itself — And  intimates,  that,  if  hyper- 
bole were  heaped  upon  h3'perbolc,  it  would  be  impossible  for 
language  to  express,  or  for  imagination  to  conceive,  tbe  great- 
ness of  that  glory  which  his  afflictions  wrought  for  him"^ — ] 

The  preceding  subjects  being,   to  appearance,   so  re- 
mote from  each  other,  it  will  be  proper  to  mark 

III.  The  connexion  between  them 

Afflictions  do  not  necessarily  produce  this  effect 

[In  too  many  instances  the  effect  that  flows  from  them  is 
altogether  opposite — Instead  of  pnrifj'ing  the  soul,  they  fill  it 
with  impatience,  fretfulness,  and  all  manner  of  malignant  pas- 
sions— And  instead  of  working  out  a  weight  of  glory  for  it, 
tliey  serve  only  to  prepare  for  it  a  more  aggravated  con- 
demnation— "  The  sorrow  of  the  world,"  saith  the  apostle, 
"  worketh  death  ^ "— ] 

It  is  only  where  the  pursuits  are  spiritual,  that  suffer- 
ings are  so  eminently  beneficial 

[If  the  mind  be  set  upon  carnal  things,  it  will  be  cast 
down  when  it  is  robbed  of  its  enjoyments — It  \vill  say,  like* 
Micah,  *'  I  have  lost  my  gods,  and  what  have  I  morer" — 
But  the  soul  that  affects  heavenly  things  will  be  comforted 
with  the  tiiought  that  tbe  objects  of  its  desire  are  as  near  as 
cver-^"  While  it  looks  at  things  invisible,"  it  will  be  quick- 
ened in  its  pursuit  of  them — It  will  be  made  to  feel  more 
sensibly  the  vanity  and  insignificance  of  earthly  things,  and 
be  urged  more  detcrminately  to  seek  "  a  kingdom  which 
cannot  be  moved" — Every  fresh  trial  will  make  it  long  more 
and  more  for  the  promised  rest — And  the  storms  which  me- 
nace Its  existence,  will  thus  eventually  waft  it  with  more 
abundant  vapidity  towards  its  desired  haven — ] 

Infer  _ 

1.  How  infatuated  are  the  generality  of  mankind  ! 
[It  is  but  too  evident  that  the  generality  of  the  world  are 


seeking 


''  1  Tim.  ii.  12.  »  This  is  implied  in  the  original. 

^  1  Cor.  vii.  10, 


(545.)        OF  THE  CHRISTIAN  IN  AFFLICTION.  263 

seekino;  eartlily  things,  while  they  who  are  pressing-  forward  in 
pursuit  of  heavenly  things  are  comparatively  few  in  niuiiher — 
What  a  melancholy  proof  is  this  of  their  blindness  and  folly ! — 
Who  is  there  that,  however  much  he  may  have  gained  of  this 
world,  has  not  found  it  all  to  be  vanity  and  vexation  ot 
spirit  ? — What  comfort  has  any  one  derived  from  earthly  pos- 
sessions in  an  hour  of  deep  affliction  ? — And  what  benefit  will 
accrue  from  them  in  the  eternal  world? — Say,  thou  libertine, 
thou  worldling,  or  thou  false  professor,  what  has  the  world 
done  for  thee  ?  And  what  hast  thou  of  all  that  is  past,  except 
shame  and  remorse  in  the  remembrance  of  it  ? — Who  does  not 
acknowledge  the  truth  of  these  observations  the  very  instant 
he  begins  to  have  a  prospect  of  the  eternal  state  ? — Yet,  so  in- 
fatuated are  we,  that  though  every  successive  age  has  seen  the 
folly  of  such  conduct,  they  have  trodden  the  same  delusive 
path,  according  to  what  is  written,  "  This  their  way  is  their 
folly,  and  yet  their  posterity  approve  their  saying" — Let  tis, 
however,  awake  from  our  slumber — Let  us  not  so  regard  the 
things  that  are  visible  and  temporal,  as  to  forget  that  there  are 
things  invisible  and  eternal — Let  us  live  and  act  as  for  eter- 
nity— Let  us  read,  and  hear,  and  pray,  as  for  eternity — In  this 
way  we  shall  remove  the  sting  from  all  present  afflictions,  and 
secure  "  an  inheritance  that  fadeth  not  away  " — ] 

2.  How  blessed  is  the  true  Christian  ! 

As  there  is  no  state,  however  prosperous,  in  which  an 
unconverted  man  is  not  an  object  of  pity,  so  there  is  no  state, 
however  afflictive,  wherein  the  Christian  may  not  be  considered 
as  a  happy  man — However  severe  or  long-continued  his 
troubles  may  be,  they  appear  to  him  but  light  and  momen- 
tary— And  however  they  may  be  productive  of  present  pain, 
he  has  the  consolation  of  knowing  that  they  work  for  him  a 
weight  of  glory,  which  will  infinitely  overbalance  all  thai  he 
can  endure  in  the  body — "  W^ho  tlien,  or  what,  can  harm 
him,  while  he  continues  thus  a  follower  of  that  which  is 
good  ?" — Surely,  even  in  this  present  world  the  Christian  has 
incomparably  the  best  portion — What  he  will  enjoy  hereafter, 
when  he  shall  come  to  the  full  possession  of  his  inheritance,  it 
is  needless  to  say— We  can  have  no  doubt  but  that  the  in- 
visible realities  will  be  found  a  very  sufficient  recompence  for 
all  his  zeal  and  diligence  in  the  pursuit  of  them — Let  us  then 
keep  those  realities  in  view — And  the  nearer  we  come  to  the 
goal,  let  us  be  the  more  earnest  in  "  running  the  race  that  is. 
set  before  us  "— ] 


s  4 


[     264    ] 


DXLVI.     THE  victor's  reward. 

Kcv.  iii,  21 .     To  him  that  overcomeih  will  I  grant  to  sit  ziith 
me  in  my  throne,  even  as  I  also  overcame,  and  am  set  down 
■  Kith  my  Father  in  his  throne. 

THE  hope  of  profit  or  of  honour  is  that  which  pro- 
duces industry  among  all  classes  of  the  community — It 
prompts  the  philosopher  to  consume  the  midnight  oil  in 
study ;  tlie  merchant  to  risk  his  property  on  tlie  tempes- 
tuous ocean ;  and  the  soldier  to  brave  the  dangers  and 
fatigues  of  war — The  same  principle  may  well  be  ex- 
tended also  to  spiritual  concerns,  and  animate  the  Chris- 
tian m  the  pursuits  of  religion — His  reward  is  infinitely 
grearei'  than  any  which  this  world  can  afford,  and  may 
therefore  justly  stimulate  him  to  the  most  indefatigable 
exertions — The  utmost  that  the  labours  of  man  can  attain 
on  earth,  is,  a  royal  title  and  a  temporal  kingdom — But 
the  Christian  victor  has  a  crown  of  glory  laid  up  for  him, 
and  a  participation  of  that  very  kingdom,  which  is  pos- 
sessed by  Christ  himself — The  Judge  of  quick  and  dead 
pledged  himself  to  bestow  this  reward  on  all  his  faithful 
followers — His  words  lead  us  to  consider 

I.  The  Christian's  character 

Every  Christian  is  by  profession  a  soldier;  he  has 
enlisted  under  the  banners  of  Christ ;  and  fights  till  he 
has  vanquished  all  the  enemies  of  his  soul — 

The,  xcorld  is  not  able  to  detain  him  in  bondage 
[As  for  the  pleasures  of  the  world,  they  have  no  charms 
for  any  person  who  knows  the  value  of  his  own  soul — It  re- 
quires scarcely  any  more  self-denial  to  renounce  them,  than 
for  a  philosopher  to  put  away  the  toys  of  childhood — A  regard 
for  its  honours  is  not  so  easily  overcome — The  Christian  would 
gladly  at  first  retain  his  reputation  among  his  former  acquaint- 
ance ;  and  sometimes  perhaps  makes  undue  sacrifices  rather 
than  forfeit  his  good  name — But  when  he  finds  how  impossible 
it  is  to  be  faithful  unto  God  without  incurring  the  censure  of 
the  ungodly,  he  learns  at  last  to  bear  "  the  reproach  of  Christ," 
and  to  "  rejoice  that  he  is  counted  worthy  to  suffer  shame  for 
his  sake" — The  interests  of  the  world  still  subject  him  to  many 
and  strong  temptations  even  aftfit-that  he  has  both  done  and 
jsuffercd  much  for  Christ — But  when  he  has  weighed  both  the 
t  world 


(o46.)  THE    VICTORS    REWARD.  265 

world  and  his  own  soul  in  the  balance  of  the  sanctuary,  he 
determines  to  forej^o  every  interest  rather  than  endanger  his 
eternal  salvation — ^Thus  he  evinces  that  "  he  is  born  of  God 
by  overcoming  the  world  ^ " — ] 

T/ie  fiesh  also  gradually  loses  its  ascendency  over  him 
[Our  inbred  corruption  is  a  more  powerful  enemy  than 
the  world,  inasmuch  as  it  is  nearer  to  us,  and  ever  with  us — 
Cut  the  Christian  maintains  a  conflict  with  it — He  never  is  so 
perfect  in  this  world  but  that  he  still  carries  about  with  him 
"■*  a  body  of  sin  and  death  " — "  The  flesh  lusts  against  the 
Spirit"  to  the  latest  hour  of  his  life — But  if  any  unhallowed 
appetite  arise,  he  resists  it  to  the  uttermost,  and  will  in  no  wise 
yield  to  its  solicitations — If  a  temper,  contrary  to  th.e  will  of 
God,  work  in  his  bosom,  he  will  mortify  and  subdue  it — 
Perhaps  in  nothing  does  the  flesh  get  more  advantage  over 
liim  than  in  spiritual  sloth;  but  he  still  encounters  it  daily, 
and  labours  more  and  more  to  attain  an  habit  of  activity  and 
vigilance — Thus  "  through  the  Spirit  he  mortifies  the  deeds 
of  the  body,"  and  "  crucifies  the  flesh  with  its  affections  and 
lusts""—] 

Nor  can  the  devil  with  all  his  hosts  prevail  against 
him 

[Satan  is  yet  a  greater  adversary  to  the  Christian  than 
even  flesh  and  blood' — But  the  good  soldier  will  not  turn  his 
back — He  '*  girds  on  the  whole  armour  of  God,"  and  "  goes 
forth  in.  the  strength  of  the  Lord  God" — Satan,  like  Pharaoh, 
(of  whom  he  was  the  perfect  archetype)  casts  every  impedi- 
ment in  his  way,  and  multij)lics  his  thoughts  of  this  world,  to 
divert  his  attention  from  a  better " — When  he  cannot  prevail 
to  keep  the  Christian  from  the  path  of  duty,  he  will  endeavour, 
like  that  hardened  monarch,  to  limit  him  in  the  prosecution 
pf  it'' — When  that  fails,  he  will  contrive,  if  possible,  to  lead 
him  astray,  and  to  fix  his  attention  on  controversy,  or  politics, 
or  something  of  inferior  concern — When  that  wiil  not  succeed, 
he  will  labour  either  to  "  puff'  him  up  with  pride,  and  thus 
bring  him  into  the  condemnation  of  the  devil ;"  or  to  cast  him 
down  with  despondency,  and  thus  cause  him  to  desist  from  his 
purpose — But  the  Christian  repels  all  his  fiery  darts,  "  resists 
him  manfully  till  he  makes  bun  flee,"  and  finally  "  bruises 
liiin  under  his  feet"  as  a  vanquished  enemv — I'his  accords 
with  the  description  given  by  St.  John,  "  Young  men,  ye  have 
overcome  the  wicked  one*^" — ] 

After  having  successfully  maintained  his  conflicts  the 
Christian  receives 

II.  His 

*  1  John  ir.  4.         ''  Rom.  viii.  13.     Gal.  v.  24.  '  Eph.  vi.  12. 

**  Exod.  v.  6— 9.     ^  Exod.  viii.  25,28,  &  X.  11,  24.     *■  1  Johnii.  13. 


200  THE    victor's    REWARD.  (546.J 

II.  His  reward 

As  a  view  of  the  recompence  that  awaits  us  cannot  fail 
of  animating  us  in  our  warfare,  it  will  be  proper  to 
contemplate  it  with  care — 

Our  Lord  declares  in  terms  the  most  glorious  that 
can  be  conceived 

[Christ  is  seated  in  heaven  on  a  throne  of  glory — But  he 
does  not  occupy  that  throne  alone;  he  admits  his  victorious 
followers  to  a  participation  of  it — Nothing  less  tiian  this  is 
deemed  a  sufficient  reward  for  them — It  were  an  unspeakably 
great  reward,  if  we  were  only  permitted  to  behold  him  upon 
his  throne;  but  he  assures  us  that  we  shall  be  exalted  to  sit 
thereon  together  with  him,  and  thus  to  share  both  his  honour 
and  felicity — Such  honour  have  all  his  saints  ;  and  he,  as  the 
arbiter  of  life  and  dea<h,  pledges  his  word,  that  he  himself  will 
bestow  this  reward  upon  them — How  blessed  then  must  they 
be  !  how  poor  a  recompence  would  earthly  kingdoms  be  in 
comparison  of  this  ! — ] 

His  illustration  of  his  promise  greatly  elucidates  its 
import 

[Christ  was  once  conflicting  with  his  enemies,  just  as  we 
are — But  he  overcame  them  on  the  cross,  triumphed  over 
them  in  his  resurrection,  and  led  them  captive  in  his  ascension; 
and  is  now  set  down  at  the  right  hand  of  the  Majesty  on  high 
— Let  us  view  him  then  on  his  Father's  throne,  and  we  shall 
see  what  glory  is  reserved  for  us  — Like  him,  zee  shall  rest  from 
our  labours  \  never  harassed  more  either  by  sin  or  sorrow— 
We  shall  clzcell  in  the  immediate  presence  of  him  zehom  we  love  ; 
no  longer  viewing  him  at  a  distance,  by  the  eye  of  faith, 
through  the  medium  of  the  word  ;  but  beholding  him  face  to 
face,  seeing  him  as  we  are  seen,  and  "  knowing  him  as  we  are 
known  " — fVe  shall  moreover  receive  all  the  happiness  of  which 
our  natures  are  capable — He  who  was  once  a  man  of  sorrows, 
and  acquainted  with  grief  as  his  constant  companion,  now* 
enjoys  all  the  blessedness  of  the  Godhead — In  this  we  shall 
resemble  him  as  far  as  any  thing  finite  can  resemble  what  is 
infinite — Our  capacities  ot  happiness  will  be  enlarged  beyond 
our  highest  conceptions,  and  every  one  will  be  as  blessed  as 
his  capacity  will  admit  of— Nor  is  Christ's  exaltation  merely  a 
pattern  of  ours— He  is  our  forerunner— And  the  exaltation  of 
the  head  is  a  pledge  and  earnest  that  all  the  members  shall  in 
due  time  be  gioritied  together  with  him — ] 

Application 

[If  such  be  the  felicity  of  all  Christian  soldiers.  Who  will 

not  enlist  under  the  banners^'  Jesus?— Who  will  not  join 

himself  to  the  captain  of  our  salvation,  and  give  up  his  name 

^  to 


(546.)  THE  victor's  rfavard.  267 

to  be  enrolled  among  "  the  worthies  of  our  David  T — Let  all  of 
you,  my  brethren,  flock  to  his  standard,  "  like  doves  to  their 
windows" — Gird  on  your  spiritual  armour,  and  go  forth  to  the 
light — You  have  a  Commander  who  cannot  only  lead  you  and 
direct  you  in  the  battle,  but  can  shield  your  heads,  and  heal 
vour  wounds,  and  strengthen  your  arms,  and  insure  you  the 
victory — Soldiers,  "  quit  yourselves  like  men  ;  be  strong  " — 
"  Fight  the  good  fight  of  faith,"  and  trust  in  him  for  a  suc- 
cessful issue  of  your  conflicts — It  is  but  a  little  time  that  you 
shall  have  to  engage;  and  though  you  go  forth  only  with  a 
sling  and  a  stone,  Goliath  shall  fall  before  you — Only  go  forth 
in  dependence  upon  your  God,  and  you  have  nothing  to  fear 
• — But  O!  what  have  you  not  to  hope  for?  What  blessed 
triumphs  !  What  glorious  spoils  !  What  everlasting  shouts  of 
victory  ! — Look  at  those  who  liave  gone  before  you  in  the 
combat ;  see  them  on  their  thrones,  crowned  with  crowns  of 
righteousness,  and  shouting  with  shouts  of  iriumph — Soon, 
very  soon,  shall  you  be  numbered  amongst  them — Let  none 
of  you  then  turn  your  backs — "  If  any  man  turn  back,"  says 
God,  "  m}'  soul  shall  have  no  pleasure  in  him^" — Fight  on  a 
little  longer,  and  you  shall  not  only  be  conquerors,  but  "  more 
than  conquerors  " — The  completest  victories  that  an  earthly 
hero  can  gain,  will  afibrd  him  matter  for  weeping  as  well  as 
for  joy — But  your  victories  shall  be  unalloyed  with  sorrow, 
and  crowned  with  everlasting  gladness — "  War  then  a  good 
warfare,"  and  fight  till  you  overcome — So  shall  you  receive 
your  promised  recompence,  and  reign  with  your  God  for  ever 
and  ever" — ] 

'  Ileb.  X.  38. 


DXLVII.       THE  FELICITY  OF  THE  GLORIFIED  SAINTS, 

Rev.  vii.  14 — 17.  These  are  they  which  came  out  of  great  tribu- 
lation, and  have  washed  their  robes,  and  made  them  white 
in  the  blood  of  the  Lamb.  Therefore  are  they  before  the 
throne  of  God,  and  serve  him  day  and  night  in  his  temple : 
and  he  that  sitteth  on  the  throtie  shall  dzeell  among  them. 
They  shall  hunger  no  more,  neither  thirst  any  more  ;  neither 
shall  the  sun  light  on  them,  nor  any  heat.  For  the  Lamb, 
which  is  in  the  midst  of  the  throne,  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  waters :  and  God  shall 
wipe  awa>/  all  tears  from  their  eyes. 

THE  more  light  and  knowledge  God  has  communi- 
cated to  US;  the  more  ready  shall  wc  be  to  confess  our 

ignorance. 


268  FELICITY  OF  THE  GLORIFIED  SAINTS.        (547-) 

ignorance,  and  to  receive  instruction  from  those,  who  are 
qualified  and  appointed  to  teach  us.  Unsanctified  know- 
ledge indeed  will  puft'  us  up  with  conceit ;  but  that  which 
comes  from  God,  will  lead  us  to  God  with  deeper  humility. 
The  apostle  John  was  distinguished  above  all  the  apostles 
by  special  tokens  of  his  Master's  favour ;  insomuch  that 
he  was  called  ''  The  disciple  whom  Jesus  loved."  Nor 
was  he  less  distinguished  by  the  multitude  of  revelations 
that  were  given  to  him.  In  the  chapter  before  us  he 
records  a  vision  which  he  had  of  the  heavenly  world, 
wherein  he  saw  all  the  hosts  of  heaven,  and  heard  the 
anthems  which  they  sang  before  the  throne  of  God. 
Being  interrogated  by  one  of  the  celestial  choir  respecting 
the  persons  whom  he  had  seen,  Who  they  were?  and. 
Whence  they  had  come  ?  he  modestly  declined  offering 
any  opinion  of  his  own  ;  and,  in  hopes  of  obtaining 
information  from  him,  confessed  the  superior  intelhgence 
of  this  divine  messenger.  The  desired  infortnation  was 
immediately  imparted  :  he  was  told,  in  the  words  we 
have  just  read,  Whence  they  came ;  how  they  came  thither ; 
and  the  nature  and  extent  of'  their  felicity.  Taking  this 
therefore  as  the  distribution  of  our  subject,  we  shall  shew, 
respecting  the  glorified  saints, 

I.  Whence  they  came 

[Perhaps  the  persons,  Avhom  the  apostle  saw,  were  those 
who  had  sutfered  martyrdom  for  the  sake  of  Christ  \  But 
"  it  is  through  much  tribulation  that  every  one  must  enter 
into  the  kingdom  of  heaven."  Persecution  indeed  does  not 
rage  equally  at  all  times,  or  affect  all  in  an  equal  degree  :  but 
"  all  who  will  live  godly  in  Christ  Jesus  must  suffer  it."  It  is 
necessary  that  they  should  endure  it,  not  only  to  prove  the  sin- 
cerity of  Uieir  faith,  but  to  accomplish,  in  many  other  respects, 
the  gracious  purposes  of  God  towards  them.  Besides,  there 
are  numberless  other  troubles,  which  are  peculiar  to  the  true 
Christian,  and  are  more  afflictive  than  the  most  cruel  persecu- 
tion. The  temptations  of  Satan  are  often  like  fiery  darts  that 
pierce  the  soul,  and  enflame  it  with  a  deadly  venom.  The 
body  of  sin  and  death,  which  even  the  most  exalted  saints 
cany  about  with  them  to  the  latest  hour  of  their  lives,  often 
drew  from  the  aposde  tears  and  groans,  which  his  bitterest 
enemies  never  could  extort.  He  could  rejoice  and  glory  in 
the  sufferings  which  they  inflicted  ;    but  a  sense  of  his  in- 

.^  dwelling 

'  Rev.  vi.  9 — 11. 


(457)        FELICITY  OF  THE  GLORIFIED  SAINTS.  269 

dwelling  corruptions  broke  his  spirit,  and  humbled  him  in  the 
dust.  There  is  yet  another  source  of  iribulution,  which,  when 
opened,  overwhelms  the  soul  with  inexpressible  anguish.  The 
hidinW  of  God's  face  were  the  chief  ingredient  of  that  bitter 
cup  which  so  distressed  our  adorable  Saviour,  that  his  "  soul 
was'sorrowful,  even  unto  death."  Nor  are  any  of  his  followers 
so  hio-hly  privilesied,  but  they  at  times  cry  out  by  reason  of 
dcrelfction,  and  feel  a  grief"  too  big  for  utterance.  Hence 
then  may  it  be  said  of  all  that  are  in  heaven,  That  they  came 
thither  through  much  tribulation  ;  or,  as  it  is  spoken  by  the 
prophet,  Tliat  "  the  third  part,  the  chosen  remnant,  are 
brought  through  the  fire  *•." 

But  as  they  are  a  remnant  only  who  partake  ot  that  glory, 
while  by  fur  the  greater  part  are  left  to  perish  in  their  sins,  it 
will  be  proper  to  enquire,] 

II.  How  they  came  thither 

[Though  tribulation  is  the  way  to  heaven,  and,  when 
suffered  for  the  sake  of  Christ,  is  the  means  of  advancing  us  to 
higher  degrees  of  glory,  or,  as  the  Apostle  says,  "  worketh 
out  for  us  a  far  more  exceeding  and  eternal  weight  of  glory," 
yet  is  it  by  no  means  meritorious  in  the  sight  of  God:  if  our 
trials  were  ever  so  great,  ever  so  long  continued,  and  ever  so 
patiently  endured,  they  would  not  expiate  our  guilt,  or  pur- 
chase the  remission  of  one  single  sin.  Nor  is  repentance, 
however  deep,  at  all  more  available  for  the  removal  of  our 
guilt.  As  well  might  the  Ethiopian  hope  to  change  his  com- 
plexion, or  the  leopard  to  wash  away  his  spots  in  water,  as  we 
to  cleanse  our  souls  from  the  stains  they  have  contracted,  even 
though  we  could  bathe  them  in  rivers  of  tears.  Bat  though 
neither  the  tears  of  penitence,  nor  the  blood  of  martyrdom, 
Ccin  avail  for  the  washing  of  our  robes,  "  there  is  a  fountain 
opened  for  sin  and  for  uncleanness,"  a  fountain  in  w^iich 
"  sins  of  a  crimson  dye  may  be  made  white  as  snow^"  The 
blood  of  the  Lamb  of  God  was  shed  for  this  very  purpose, 
and  is  ever  effectual  for  this  end.  And  if  we  could  ask  of 
every  saint  that  is  in  heaven,  How  came  you  hither  ?  Whence 
had  you  this  white  robe  r  there  would  be  but  one  answer  from 
them  all;  all  without  exce'ption  w^ould  acknowledge  that 
"  their  own  righteousnesses  were  as  filthy  rags  ;"  and  that 
they  "  washed  them  white  in  the  blood  of  the  Lamb."  This 
is  noticed  in  the  text  as  the  express  reason  of  their  being 
exalted  to  glory  ;  they  washed  their  robes  in  the  blood  of 
the  Lamb  ;  therefore  are  they  before  the  throne  of  God.  And, 
if  ever  we  would  go  thither,  we  must  go  in  the  same  way, 
and  "  be  found  in  Christ,  not  having  our  own  righteousness, 
but  his." 

That 

*  Zech.  xiii.  9, 


270       FELICITY  OF  THE  GLOUIFIED  SAINTS.  (547.) 

That  we  may  be  stiired  up  to  seek  a  participation  of"  their 
privileges,  let  us  consider,] 

III.  The  nature  and  extent  of  their  felicity 

While  we  are  in  this  world  we  can  form  but  very 
inadequate  conceptions  of  what  is  passing  in  heaven. 
But  respecting  the  glorified  saints  the  text  informs  us, 
that 

1.  They  serve  God 

[Heaven  is  not  a  scene  of  inactivity,  but  of  constant  dili- 
gence in  the  service  of  God.  As  God  dwelt  visibly  in  the 
temple,  and  the  chambers  of  the  priests  surrounrled  him  on 
every  side  ;  and  as  the  priests  ministered  before  him  in  white 
garments,  all  in  their  courses  attending  upon  him  by  day  and 
by  night,  so  he  is  represented  as  seated  on  his  throne  in 
heaven;  and  all  his  saints  being  made  priests  unto  him,  they 
surround  his  throne  clothed  in  white  robes,  and  minister  unto 
liim,  not  in  rotation,  but  all  together,  with  incessant  watch- 
fulness. They  once  were  prevented  by  their  infirmities^  and 
by  the  very  necessities  of  nature,  from  glorifying  him  so  con- 
tinually as  they  would  have  wished;  but  now  their  powers 
are  enlarged,  and  tiiey  can  serve  him  without  weariness  and 
without  distraction.  Now  also  they  have  a  freedom  from 
every  thing  that  could  at  all  abate  their  happiness  in  his  ser- 
vice. When  they  were  in  the  flesh  they  had  many  wants  yet 
unsupplied,  and  many  trials  that  were  grievous  to  flesh  and 
blood.  If  they  had  lost  their  desire  after  earthly  things,  yet 
they  hungered  and  thirsted  after  God,  and  felt  man}'  painful 
sensations  by  reason  of  their  di<itance  from  him.  But  now 
every  trial  is  removed  :  the  sun  of  persecution  no  longer  lights 
on  them ;  nor  do  the  fiery  darts  of  Satan  any  longer  wound 
their  souls'^.  Hence  their  services  are  imintermitted,  and  their 
happiness  is  itualloj/ed.'] 

2.  God  serves  them 

[Both  the  Father  and  Christ  delight  to  minister  to  their 
happiness.  The  Father  has  long  "  pitied  them,  as  a  parent 
pities"  his  dear  afflicted  infant;'  and,  rejoicing  with  them  iu 
the  termination  of  their  trials,  now  "  wipes  the  tears  from 
their  eyes,"  and  receives  them  to  his  everlasting  embraces. 
The  Lord  Jesus  too,  who,  tliough  on  his  throne,  is  yet  "  as  a 
Lamb  that  has  been  slain,"  delights  to  minister  unto  them  ^ 
Once,  as  the  great  shepherd  of  the  sheep,  he  sought  them  out, 
and  brought  them  home  on  his  shoulders  rejoicing,  and  i'ed 
them  in  green  pastures,  and  made  diem  to  lie  down  besida  die 
stifl  waters.  The  same  oftice  does  he  still  execute  in  heaven, 
where  his  widely  scattered  flock^are  collected  as,  "  one  fold 

under 

'  Rev.  xxi.  3,  4.  ''  Luke  xii.  37. 


(547.)       FELICITY   OF  THE  GLORIFIED  SAINTS.  27 1 

under  one  shepherd.'  "  There  he  feeds  ihem  in  far  richer 
pastures  than  they  ever  saw  below,  and  "  lead?  them  from  the 
streams,  to  the  living  fountains,"  of  consolation  and  bliss.  In- 
cessantly does  he  give  them  brighter  discoveries  of  all  the 
divine  perfections  as  harmonizing,  and  as  glorified,  in  their 
salvation;  and  incessantly  does  he  refresh  them  with  the 
sweetest  tokens  of  his  lovo,  and  the  most  abundant  communi- 
cations of  his  joy.] 

Infeu 

1.  How  patient  should  we  be  in  all  our  tribulations  I 
[Tribulation  is  but  the  way  to  our  Father's  house :  and 

can  we  repine  at  the  difficulties  of  the  way,  if  we  only  con- 
sider whither  it  is  leading  us  ?  Besideij,  while  every  trial  brings 
us  nearer  to  our  journey's  end,  it  leaves  one  less  trial  to  be 
endured.     '*  Be  patient  then,  and  hope  to  the  end." 

2.  How  earnest  should  we  be  to  obtain  an  interest  in 
Christ ! 

[Nothing  but  his  blood  can  cleanse  us  from  sin  ;  nor  can 
we  ever  be  admitted  to  the  marriage-supper  without  a  wedding 
garment.  Let  us  go  then  to  the  fountain  ;  let  us  wash  and  be 
clean.] 

3.  How  diligent  should  we  be  in  seeking  heaven  ! 
[Will  not  the  blessedness  of  heaven  repay  us  ?  Will  it  not 

be  time  enough  to  rest  when  we  got  thither  ?  Let  us  then  press 
Ibrward  with  all  our  might,] 

•  John  X.  16. 


DXLVin.    THE    STABILITY    OF    THE    PROMISES. 

'2  Cor.  i.  20.     For  all  the  promises  of  God  in  him  are  yea,  and 
in  him  Amen,  to  the  glory  of  God  by  us. 

MANKIND  in  general  discover  much  versatility  in 
their  spirit  and  conduct — 

They  form  purposes  and   rescind   them  according  as 
they  are  influenced  by  carnal  hopes  or  fears — 

liut  the  gospel  teaches  us  to  lay  our  plans  with  wisdom, 
and  to  execute  them  with  firmness  — 

A   light,  tickle,   wavering  mind,  if  not  incompatible 
with,  is  at  least  unworthy  otj  the  Christian  character — 

St. 


2*1  THE  STABILITY   OF   THE  PROMISES.  (548.) 

St.  Paul  had  been  accused  of  "  lightness"'  for  not 
paying  liis  intended  visit  to  Corinth — • 

It  is  probable  too  (as  appears  by  his  apology)  that  his 
enemies  had  thrown  out  insinuations  against  his  doctrine 
also,  as  though  it  could  not  be  depended  upon — 

He  thought  such  charges  extremely  injurious  to  his 
person  and  ministry — 

He  therefore  first  affirms  that  his  doctrines  had  been 
uniform — 

And  next  appeals  to  God,  that  there  had  been  the 
same  uniformity  in  his  conduct  also '" — 

In  speaking  of  his  doctrine  he  digresses  a  little  from 
his  subject — 

But,  what  he  says  of  the  promises,  is  worthy  of  pecu- 
har  attention — 

It  suggests  to  us  the  following  important  observations 

I.  All  the  promises  of  God  are  made  to  us  in  Christ 
Jesus 

God  lias  "  given  to  us  exceeding  great  and  precious 
promises  " 

[He  has  engaged  to  bestow  all  which  can  conduce  to  our 
temporal  welfare — 

All  too,  which  can  promote  our  spiritual  advancement — 

To  this  he  has  added  all  the  glory  and  felicity  of  heaven 
itself— 

Such  are  the  benefits  annexed  by  God  himself  to  real  god- 
liness '' — ] 

But  all  these  are  given  to  us  only  in  Christ  Jesus 
[Man,  the  instant  he  had  sinned,  was  exposed  to  the  wratU 
of  God— 

Nor  could  he  any  longer  have  a  claim  on  the  promises  made* 
to  him  in  his  state  of  innocence — 

But  Christ  became  the  head  and  representative  of  God'a 
elect — 

With  him  God  was  pleased  to  enter  into  covenant  for 
us' — 

And  to  give  us  a  promise  of  eternal  life  in  him^ — 

Our  original  election  of  God,  our  adoption  into  his  family, 
with  every  hlessing  consequent  upon  these,  were  confirmed  to 
us  171  him " — 

Hence, 

*  Ver.  23.     He  assures  them  that  he  had  delayed  his  journey,  not 
from  fickleness  of  mind,  but  fromTinderness  to  them. 
"  1  Tim.  iv.  8.  '  Heb.  viii.  6. 

*  2  Tim.  i.  1.  *  Eph.  i.  3,  4,  5>  ii« 


(.548.)         THE    STABILITY    OF    THE    PROMISES.  273 

Hence,  in  the  text,  it  is  tzcicesnk],  tliat  the  promises  are /.'t 
li/it — 

Anf!,  in  anotlier  place,  thnt  they  were  made  before  the 
existence  ofany  iiuinan  being'  — 

Even  when  the  covenant  was  apparently  made  with 
Abraham,  Christ  was  tlic  true  seed  in  whom  alone  it  wa* 
coniinned  ^ — ] 

Frotn  this  circumstance  they  derive  all  their  stability 

ir.   In  him  they  are  all  firm  and  immutable 

Tiic  terms  "  Yea  and  Amen"  import  stediastness  and 

immutability — 

Now  the  promises  cannot   fail  unless   they  be  either 

revoked  by  God,  or  forfeited  by  man — 

13utGod  will  t»ot  sulfcr  them  to  fail  by  either  of  lhe.->e 

means 

lie  himself  will  not  revoke  them 

[Some  of  his  promises  arc  adso/ute  am]  others  conditioval-^ 
The  conditional  are  suspended  on  the  peribnnance  of  some- 
thing by  man — 

The  absolute  are  made  without  respect  to  any  thing  to  be 

done  by  us  ^ — 

If  the  former  fail,  it  is  not  so  properly  a  breach  of  promise, 

as  an  execution  of  a  threatening  implied  in  it' — 
The  latter  never  have  failed  in  any  one  instance — 
jNor  can  one  jot  or  tittle  of  them  ever  fail  to  all  eternity — 
This  is  declared  in  various  passages  of  holy  scripture  ^ — 
God's  word,  like  his  nature,  h:>s  "  no  variableness  oi  shadow 

of  turning" — 

He  confirmed  his  promises  with  an  oath,  in  order  that  we 

might  be  more  assured  of  the  immutability  of  his  counsel' — 
Hence  it  is  expressl}'  said,  that  "  the  promise  is  sure  to  all 

the  seed ""  "— ] 

Nor  v\ill  hesufier  his  people  to  forfeit  tiieir  interest  in 
them 

[Doubtless  his   people,  as  free  agents,   are  capable  of 
apostatizing  from  the  truth — 

Yea,  they  are  even  bent  to  backslide  from  him" — ■ 

And, 

^  Tit.  i.  Q.  *  Gal.  iii.  16,  17. 

^  Sucli  are  the  declarations  respecting  the  incarnation,  life,  death, 
resurrection,  and  ascen.sion  of  Chfist,  together  with  the  consequent 
calhng  of  tlie  (ientiles,  and  the  salvation  of  all  that  from  eternity 
were  given  to  Christ,  John  xvii.  6. 

^  This  is  the  true  import  of  what  God  says,  Numb.  xiv.  34. 

^   1  Sam.  xii.  i-i.  Ita.  liv.  10.  Jer.  xxxi.  35 — 37.  and  xxxiii..>5,  -26. 

^  Heb.  vi.  17.  "^  Rom.  iv.  iC/        "  "  lies   xi.  7. 

Vol.  V.  T 


274  THE    STABILITY    OF    THE    PROMISES.        (548.) 

And,  if  left  to  themselves,  they  would  inevitably  fall  and 
perish  ° — 

Henee  they  are  bidden  to  take  heed  lest  they  come  short 
of  the  promised  blessings? — 

St.  Paul  himself  fell  the  need  of  mueh  labour  and  self- 
denial  to  prevent  his  becoming  a  cast-away  "^ — 

ISevertheless  these  truths  are  not  at  all  inconsistent  with  the 
doctrine  insisted  on — 

It  is  by  the  fear  of  falling,  that  God  keeps  us  from  falling"^  — 

And  he  will  keep  us  by  his  own  power  unto  final  salva- 
tion ' — 

Of  this  St.  Paul  was  as  confident  as  of  any  truth  what- 
ever ' — 

Nor  is  there  any  other  truth  more  abundantly  confirmed  in 
scripture " — 

God  will  indeed  punish  his  people  for  their  declensions" — 

But,  instead  of  casting  them  off,  he  will  reclaim  them  from 
their  errors'^ — 

If  it  were  not  thus,  not  one  only,  but  all  of  those,  who  had 
been  given  to  Christ,  might  j)erish — 

Gocl  however  will  effectually  prevent  this* — 

And  the  weakest  of  his  people  may  join  in  the  apostle's 
triumph* — ] 

This  doctrine  is  far  from  being  a  matter  of  speculation 
only 

III.  In  their  accomplishment  God  is  glorified,  and  the 
ends  of  our  ministry  arc  answered 

The  promises,  as  recorded  in  the  scriptures,  are  the 
foundation  of  our  hopes  — 

But  it  is  by  their  accomplishment  alone  that  the  effects 
attributed  to  them  are  produced — In  that 

1 .  God  is  glorified  , 

[Every  perfection  of  the  Deity  is  interested  in  the  accom- 
plishment of  his  word — 

Tiie  merci/ and  tore  of  God  have  given  us  the  promises — 
His  tnit/i  -dudfait/iJutHess   are  pledged  to  lultil  them — 
11  is  almighty  poicer  is  engaged   to  execute  whatever  his 
goodness  has  given  us  reason  to  expect — 

Were  his  promises  to  fail  of  accomplishment,  these  perfec- 
tions would  be  all  dishonoured — 

But 

•  Isa.  X.  4.  ''  Heb.  iv.  1.  '1  Cor.  ix.  27. 
'  Phil.  ii.  12,  13.           '  1  Pet.  i.  5.  '  Phil.  i.  6. 

•  Rom.  xi.  29.     John  X.  28j(^29.  *  Ps,  Ixxxix.  30— 32. 
I'.*;.  Ixx.xis.  33—33.    ^  Man.  xviii.  14.     Jer.  xxxii.  38 — 41. 

*  Kom.  viii.  38,  39 


(j48.)       the  stability  of  the  promises.        275 

But  when  they  are  fulfilled,  these  perfections  are  all  glori- 
fied— 

Justice  itself  is  made  to  harmonize  with  truth  and  mercy'' — 
And  matter  is  furnished  for  endless  praise  and  adoration — ] 

2.  The  ends  of  our  ministry  are  answered 
[The  great  ends  of  our  ministry  are  to  convert,  edify,  and 
comfort  immortal  souls — 

Jn  j)ursuance  of  these,  we  set  before  men  those  promises 
which  are  most  suited  to  their  respective  conditions — 

And  assure  them  that  tlieir  affiance  in  those  promises  shall 
bring  them  the  blessings  they  desiro — 

When  therefore  the  contrite  are  brought  to  experience  rest 
in  Jesus,  when  the  afflicted  are  comforted,  the  backsliding 
reclaimed,  or  the  wavering  established,  then  the  great  ends  of 
our  ministry  are  so  far  answered  with  respect  to  them — 

The  truth  of  God  in  his  promises  is  then  made  to  appear; 
the  benefits  contained  in  them  are  enjoyed  by  our  iellow- 
creaturcs  ;  and  our  labours  receive  their  richest  recom- 
pence — ] 

Application 

[The  scripture  speaks  of  some  as  "  heirs  of  promise,"  and 
others  as  "  strangers  from  the  covenant  of  promise  " — 

Let  us  enquire  to  which  of  these  characters  we  belong — 

Have  we  renounced  every  other  hope,  and  rested  simply  on 
the  promises  made  to  us  in  Christ? — • 

And  are  we  living  in  the  earnest  expectation  of  their  full 
accomplishment  r 

Have  we  so  embraced  them  as  to  shew  that  we  are  seeking 
another  country '  ? — 

Let  us  not  mistake  our  true  and  proper  character — 

If  we  be  straitgeis  from  the  coie>ia?it  of  prontise,  we  are 
without  Christ,  and  without  hope'' — 

The  threatening?,  and  not  the  promises,  belong  to  us — 

And  they  will  infallibly  be  executed  upon  us  in  due  season — 

O  that  we  might  now  flee  for  refuge  to  the  hope  set  before 
us! — 

But  if  we  be  "  heirs  uf  promise  "  happy  are  we  beyond  all 
expression — 

Every  promise  of  God,  temporal,  spiritual,  or  eternal,  is 
made  to  us — 

Let  everyone  then  of  this  description  be  filled  with  conso- 
lation ' — 

Let  them  also  be   followers  of  tliose,   who  now  inherit  the 


promises  ^ — 


May 


*•  Ps.  Ixxxv.  la  *  Heb.  xi.  13,  14.  ''  Eph.  iL  12. 

=  Ileb.  vi.  18.  f  lb.  ver.  \i. 

T    2 


276  THE    STABILITY    OF    THE    PROMISES.        (548.) 

May  it  never  be  said  of  them,  that  they  glorify  God  by 
their  faith,  but  dishonour  him  by  their  works  ! — 

The  promises  are  given,  not  merely  to  save,  but  to  sanctify, 
the  soul^ — 

Treasure  up  then,  brethren,  tliose  inestimable  pledges  of 
God's  love — 

And  let  them  operate  according  to  the  direction  given 
you''—] 

5  2  Pet.  i.  4.  '2  Cor.  vii.  1. 


[     277    ] 


EXAMPLES. 


DXLTX.       OF    FOLLOWING    GOOD    EXAMPLES. 

Phil.  iii.  17,  20.     Brethren,  be  followers  together  of  me,   and 
mark  them  ichich  walk  so,  as  ije  have  us  for  an  ensamj)le  ...» 
for  our  conversation  is  in  heaven. 

GREAT  is  the  force  of  example,  either  to  vitiate  or 
improve  the  morals  of  those  around  us.  There  are  few, 
even  of  real  Christians,  who  do  not,  in  some  considerable 
degree,  yield  to  its  intluence.  The  church  at  Philippi 
was,  on  the  whole,  distinguished  for  its  attainments  :  yet 
even  there,  hypocrisy  was  found,  and  error  had  its  advo- 
cates. The  example  of  some  worldly  and  sensual  pro- 
fessors was  likely  to  prove  extremely  injurious  :  while 
therefore  the  apostle  declares  his  grief  occasioned  by  their 
misconduct,  he  exhorts  the  church  to  unite  in  followinor 
rather  the  example  that  he  had  set  them,  and  to  notice 
with  approbation  all  who  conducted  themselves  agreeably 
to  his  advice. 

The  words  that  are  in  ver.  18  and  19,  being  included 
in  a  parenthesis,  those  which  are  united  in  the  text  are 
properly  connected  with  each  other.  In  discoursing  on 
them,  we  shall  consider 

I.  The  apostle's  example 

St.  Paul  considered  himself  as  a  citizen  of  heaven  * 
[To  be  a  citizen  of  Rome  was  deemed  a  high  honour;  and 
it  was  an  honour  which  Paul  possessed  by  virtue  of  his  beino-  a 
native  of  Tarsus,  on  which  city  this  privilege  had  been  con- 
ferred''. But  Paul's  name  was  enrolled  in  a  more  sclorious 
city,  even  in  heaven  itself.     He  belonged  to  the  so^ciety  of 

saints 

*  ^o^mt;/xa  ifiu*  might  have  been  translated  our  citizenship. 
*  Acts  xxii.  28.  «  Luke  x.  ^o. 

T   3 


278  OF    FOLLOWING    GOOD    EXAMPLES.  (549.) 

saints  and  angels,  who  were  united  under  Christ,  their  com- 
mon head  *" :  and  he  had  a  {.ommuiiion  with  theiu  in  all  their 
honours,  their  interests,  and  their  enjojuiients''.] 

In  the  exercise  of  his  rights,  he  had  his  daily  converse 
in  heaven 

[As  a  person  is  daily  conversant  with  that  society  to 
which  he  helongs,  maintaining  fellowship  with  them,  and 
ordering  his  life  according  to  their  rules,  so  the  apostle  lived, 
as  it  were,  in  heaven  :  his  thoughts  and  affections  were  there 
continually :  and  he  was  emulating  those  around  the  throne 
by  his  constant  endeavours  to  glorify  God,  and  by  walking 
Jiabitually  in  the  light  of  his  countenance.] 

While  he  mentions  his  example,  he  shews  us 

ir.  The  use  that  we  should  make  of  it 

We  should  imitate  him  ourselves 
[We  are  already  joined  to  the  society  in  heaven^,  pro- 
vided we  be  united  unto  Christ  by  laith  :  and  it  behoves  us  to 
"  walk  worthy  of  our  high  calling."  Though  we  are  in  the 
world,  we  are  not  to  be  of  it.  "  We  have  here  no  continuing 
city :"  we  are  to  be  in  this  world  as  pilgrims  only  and  so- 
journers :  we  must  ever  consider  ourselves  as  strangers  and 
foreigners,  who,  though  living  on  earth,  are  indeed  fellow- 
citizens  with  tlie  saints  and  of  the  household  of  God^.  If  we 
were  travelling  in  a  foreign  land,  we  should  regard  the  con- 
cerns of  that  land  rather  as  objects  of  curiosity,  than  as  matters 
in  which  we  felt  any  deep  interest:  whereas  the  affairs  of  our 
own  country,  where  our  estates  were  situated,  and  our  relations 
lived,  would  be  regarded  by  us  as  matters  of  great  moment. 
Thus  should  we  be  indifferent,  as  it  were,  to  all  tlie  vanities  of 
this  life,  and  be  wholly  intent  on  our  spiritual  and  eternal  in- 
terests. We  should  be  maintaining  communion  with  our  head 
in  heaven^,  and  growing  up  into  a  meetness  for  the  exercises 
and  enjoyments  of  the  invisible  world.]  • 

We  should  also  "  mark  those  who ''  do  imitate  him 
[All  of  us  should  unite  '  in  following  his  example,  and 
emulate  each  other  in  his  holy  employment.  And,  when  any 
make  higher  attainments  than  ourselves,  we  should  not  be 
ashamed  to  imitate  them  :  we  should  observe  ^  particularly 
w/tat  it  is  wherein  they  excel  us,  and  how  it  is  that  they  have 
been  eiuibled  to  outUrip  us.  ^Ve  should  endeavour  to  encou- 
rage them ;  aiid  together  with  them  to  press  forward  towards 
perfection  '•] 

^^'e 

*  Eph.  i.  10.  &  iii.  15.         ^  Ep^  ii.  6.  '  Heb.  xil.  11, 23. 

«  Eph.  ii.  19.  *"  1  John  i.  3.  '  2;tJ^/xtp.*)Tai. 

^  Xubmni.  '  l*rov.  xv.  24. 


(549.)  OF    FOLLOWIXG     GOOD    EXAMPLES.  279 

We  may  make  use  of  this  subject 

1 .  For  reproof 

[How  widely  do  the  greater  part  of  Christians  differ  from 
the  apostle!  Nor  is  it  only  the  profane,  or  the  formal, that  are 
condemned  by  his  example,  but  even  the  godly  also.  Let  all 
of  us  then  be  ashamed  of  the  low  sense  we  entertain  of  out 
privileges,  and  of  the  coldness  with  which  we  prosecute  oui 
eternal  interests.  Let  us  seek  to  have  our  views  and  disposi- 
tions more  conlbrmed  to  those  of  the  saints  of  old  ;  that  at  the 
second  coming  of  our  Lord  we  may  behold  him  both  with 
conlidence  and  joy  ".] 

2.  For  encouragement 

[It  is  not  to  apostles  that  these  attainments  are  confined  : 
they  were  common  to  many  others  in  the  church  at  Philippi, 
who,  together  with  the  apostle,  are  proposed  as  patterns  un!o 
us.  Let  none  then  imagine  that  this  blessed  state  is  beyond 
their  reach  ;  but  rather  let  all  aspire  after  it,  as  the  one  object 
of  their  ambition  ".  Let  all  seek  to  know  wliat  a  gloriously 
rich  inheritance  °  they  are  even  now  permitted  to  enjoy  ;  and, 
having  by  faith  gained  access  into  this  grace,  let  them  stand' 
in  it,  and  rejoice  in  hope  of  the  glory  of  God  ''.] 

"  Ver.  '20,  21.  with  1  John  ii.  28.  "  Ver.  13,  14. 

•  Eph.  i.  i8.  p  Rom.  v.  2. 


DL.     Christ's  early   habits. 

Luke  ii.  49 — 51.  And  he  said  unto  them,  Hoza  is  it  that  ye 
sought  me  ^  wist  ye  not  that  I  must  be  abont  my  Father  s 
business  y  AnliJiey  understood  not  the  saying  n'hich  he  spake 
unto  them.  And  he  zoent  down  with  them,  and  came  to 
Nazareth,  and  was  subject  unto  theni^ 

THE  prophets  and  apostles  of  old  are  proposed  to  us 
as  examples  in  a  variety  of  respects:  but  ue  are  to  follow 
men  no  further  than  they  themselves  followed  Christ. 
Ghrist  is  the  great  pattern^  to  which  all  are  to  be  con- 
formed :  and  so  fully  is  his  character  delineated  in  the 
holy  scriptures,  that  we  can  scarcely  ever  be  at  a  loss  to 
know  eitlier  what  he  did,  or  what  he  would  have  done,  in 
any  circumstances  of  life.  The  account  we  have  indeed 
of  his  early  days  is  very  concise.     There  is  little  related 

T  4  of 


28o  Christ's  karly  habits.  (550.) 

of  him  to  gratify  our  curiosity,  butenouijh  to  regulate  our 
conduct.  The  only  autheniic  record  which  ue  have  of 
the  transactions  of  his  childhood,  is  that  before  us:  in 
discoursing  upon  nhich  we  shall  notice 

I.   His  piety  towards  God 

His  parents  had  carried  him  up  at  twelve  years  of 
age  to  Jerusalem,  whither  all  the  males  were  obliged  to 
assemble  thrice  in  the  year.  After  the  paschal  solemnities 
were  completed,  his  parents  set  out  on  their'journey 
homeward,  and  proceeded  for  one  whole  day,  concluding 
that  Jesus  was  in  the  company  together  wiih  them.  In 
the  evening,  to  their  great  surprise,  tliey  sought  for  him  in 
vain  among  all  his  kin-folk  and  acquaintance;  and  there- 
fore they  returned  the  next  day  with  their  hearts  full  of 
sorrow  and  anxiety  to  Jerusalem,  to  search  for  their  be- 
loved child  :  but  there  thev  could  hear  no  tidinos  of  him 
all  that  ni-ht.  Prosecuting  their  enquiries  the  third  day, 
they  found  him  at  last,  conversing  with  the  doctors  in  the 
temple.  Joseph  being  only  his  reputed  father,  left  the 
task  of  reproving  him  to  Mary  his  mother.  She,  gently 
chiding  him  for  the  distress  he  had  occasioned-  them, 
received  from  him  the  reply  which  we  have  just  read  ; 
in  which  he  vindicated  liis  conduct,  from  die  superior 
obligations  which  he  owed  to  his  heavenly  Father,  and 
shew  ed,  that  her  anxieties  had  arisen  from  her  o^^  n  i^no- 
ranee  and  unbelief. 

In  his  answer  to  her,  he  intimated 

1 .  That  lys  duty  was  his  delight 
[This  was  probably  the  first  time  that  he  had  ever  been  at 
Jerusalem  since  he  was  quite  an  infant:  anrl  he  was  solicitous 
to  improve  to  the  uttermost  the  opportunity  which  this  reason 
had  afforded  him,  of  cultivating  divine  knowledge,  and  "  in- 
creasing in  heavenly  wisdom."  Mot  wearied  with  the  seven 
days  that  he  had  spent  in  spiritual  exercises,  he  was  happy  to 
prolong  the  time,  and  to  sit  among  the  doctors  (not  with  dicta- 
torial forwardness,  bat  widi  the  modest}'  of  a  child)  to  answer 
any  questions  that  were  put  to  him,  and  to  ask  for  information 
on  those  points,  in  which  he  found  himself  not  yet  sufficiently 
instructed  '.  It  was  in  the  use  of  such  means  as  these  that  the 
indwelling  Godhead  gradually  irradiated  his  mind,  and  trained 
hmi  up  for  the  office,  which  at  a  more  advanced  age  he  was 

to 

!  Ver.  41—47. 


(550.)  CHRIST  S    EARLY    HABITS.  28l 

to  fulfil.  This  was  "  the  business  to  which  liis  heavenly 
Father  had  called  liini"  at  this  time  ;  an  I  it  was  the  delight  of 
his  soul  to  execute  it:  nor  was  he  responsible  to  his  earthly 
parents  for  overlooking  on  this  occasion  that  attention  to  their 
feeliu2,s,  which,  in  less  urgent  circumstances,  he  would  have 
gladly  shewn.] 

2.  That  slic,  from  observing  his  early  liabits,  must 
liave  known  it 

[Mary,  knowing  from  whence  Jesus  was,  and  wliat  signal 
protection  his  heavenly  Father  had  hitherto  afforded  him,  and 
how  great  an  office  he  was  destined  to  execute,  should  have 
felt  no  fears  for  his  safety,  since  he  could  not  but  be  secure 
under  his  Father's  care,  tliough  withdrawn  from  lier's.  Nor 
should  she  have  doubted  where  to  find  him  ;  since  he  had  ma- 
nifested on  all  occasions  such  delight  in  his  Father's  house  ^, 
and  in  his  Father's  work.  This  appeal  to  lier  knowledge  of 
him,  though  it  does  not  open  to  us  any  particulars  of  his  life, 
gives  us  an  important  insight  into  the  general  tenor  of  it : 
and  though  she  could  not  at  the  lime  apprehend  his  meaning, 
zc^e,  with  the  additional  light  that  we  enjoy,  see  the  full  force 
of  his  interrogations.] 

To  obviate  any  misconstruction  of  our  Lord's  conduct, 
and  to  prevent  it  from  being  erroneously  drawn  into  a 
precedent  for  others,  the  Evangelist  proceeds  to  record 

II.   His  dutiful ness  to  his  parents 

If  fuller  information  had  been  given  us  respecting  the 
behaviour  of  Chri.st  from  his  earliest  infancy  to  the  age  of 
thirty,  vve  should  have  been  enabled  to  illustrate  this  part 
of  our  subject  in  the  most  pleasing  and  satisfactory  man- 
ner. But  as  God  has  been  pleased  to  draw  a  vail  over 
the  whole  of  that  period,  it  would  be  absurd  for  us  to 
launch  out  into  the  boundless  regions  of  conjecture.  In 
knowing  that  "  he  was  subject  to  his  [)arents,"  we  know 
sufficient:  we  know  that  a  reverence  for  their  |)ersons,  an 
obedience  to  their  authority,  a  zeal  in  testifying  his  love 
to  them,  and  whatever  else  is  comprehended  in  the  whole 
circle  of  filial  duty,  was  manifested  by  him  without  inter- 
mission ami  without  alloy.  Satisfied  with  this,  we  shall 
leave  the  matter  where  God  has  left  it,  and  dismiss  this 
part  of  our  subject  without  any  further  attempt  to  eluci- 
date and  explain  it. 

We 

El  Tor?   T«   «r»TgOJ   ^M. 


28-2  ciiiiist's  early  habits.  (550.) 

We  shall  conclude  with  an  address 
1 .  To  parents 
[Though  the  conduct  of  Jesus  is  the  more  iminediate 
subject  of  our  present  enquiry,  yet  is  it  so  involved  in  tliis 
instance  with  the  conduct  of  his  parents,  that  we  should  be 
inexcusable  if  we  did  not  embrace  this  opportunity  of  tiddrcss- 
in<y  ourselves  to  yoxi.    His  parents  carried  him  up  with  them  at 
twelve  years  of  age,  that  he  might  be  early  initiated  into  those 
juysteries  of  religion  which  it  is  the  duty  and  happiness  of  all 
to  be  acquainted  with.     Are  you  shewing  the  same  attention 
to  the  spiritual  welfare  of  your  children?  We  ask  not  whether, 
if  you  had  lost  a  child,  and  knew  not  where  it  was,  you  would 
seek  after  it  with  anxiety  r  We  readily  give  you  credit  for  all 
the  natural  feelings ;  and  wc  rejoice  that,  in  the  absence  of  a 
hio-hei-  principle,  these  are  left  in  such  strength   to   regulate 
your  conduct.     But  you  have  far  more  important  duties  to 
your  children  than  the  care  of  their  mere  temporal  welfare  : 
their  souls  are  committed  to  you  ;  and  you  will  be  responsible 
for  them  in  the  day  of  judgment  exactly  as  your  minister  will 
be  for  your  souls.     Say  then  before  God,  whether  you  make 
it  your  chief  care  to  bring  them  to  God  ?  and   whether  your 
whole  behaviour  towards  them  be  suited  to   this  end  ?    You 
complain  perhaps  of  your  children's  frowardness:  but  enquire 
whether  it  be  not  owing  to  your  inattention  or  mismanage- 
ment  ?  If  so,  consider  how  Eli's  negligence  in  this  respect  was 
punished  by  God^:  and  beware  lest  your  children  say  to  you, 
as  Hophni  and  Phinehas  may  to  him,  in  tlie  day  of  judgment, 
"  It  was  owing  to  you,  in  part,  that  1  perished."     May  God 
impress  this  solemn  thought  upon  the  minds  of  all,  and  espe- 
cially of  those  who  profess  godliness;  that  every   one,  like 
Abraham,  may  seek  the  best  interests  of  his  household  ■*,  and 
say  with  Joshua,  "  As  for  me  and  my  house,  we  will  serve  the 
Lord'^!"] 

2.  To  young  people  , 

[It  is  not  to  little  children  alone  that  this  subject  is  appli- 
cable, but  to  all  who  are  under  the  authority  of  parents  or 
governors,  whatever  be  their  age  or  condition  in  life. 

Persons  in  early  life  are  ready  to  think  that  it  will  be  time 
enough  at  some  future  period  to  serve  the  Lord  :  hence  they 
defer  the  work  of  religion  from  infancy  to  youth,  from  youth 
to  manhood,  from  manhood  to  middle  life,  or  to  old  age  ;  till 
at  last  they  die  in  ignorance  and  sin.  O  remember,  you  can- 
not seek  the  Lord  too  early,  or  too  earnestly. 

But 

*  His  sons,  his  daughter  in  law,  and  himself,  with  thousands  of 
Ipraeliles,  were  consigned  to  death  ;^ and  the  iirk  of  God  given  up  into 
the  enemies'  hands,  i  Sam.  iv.  i — 22. 

^  Gen.  xviii.  19.  *  Joeh.  x.xiv.  15. 


(550.) 


chuist's  early  habits.  28' 


But  in  these  days  of  insubordination  it  is  but  necessary  that 
we  loniind  you  also  ofyour  (hity  to  your  parents  and  governors. 
Think  not  that  you  are  at  hbcrty  to  be  wilful,  iVoward,  dis- 
obedient: no;  the  stubborn  child  was  ordered  l)y  God  himself 
to  be  stoned  to  death  ^:  and  if  in  thi^  world  God  marked  so 
awfully  the  wickedness  of  disobedient  children,  doubtless 
God  will  visit  it  with  far  more  tremendous  judgments  in  the 
world  to  come. 

You  must  resemble  Jesus  in  both  parts  of  his  character, 
combining  piety  towards  (Jod  with  duiifulness  towards  man. 
Neither  of  these  will  avail  ytni  any  thing  if  separated  from  the 
otljer :  but  their  united  exercise  will,  if  we  may  so  speak,  con- 
ciliate the  favour  both  of  God  and  man  ^.j 

3.  To  all  present 

[There  is  one  circumstance  in  our  Lord's  conduct  deserv- 
ing of  imiversal  attention,  lie  acted  under  a  conviction  that 
his  duty  to  God  was  paramount  to  every  other  consideration  : 
and  his  answer  to  his  mother  strongly  conveys  this  idea. 
Let  us  apply  it  to  ourselves.  If  our  parents  or  governors 
encourage  our  religious  im])ressions,  it  is  well  :  Jet  us  be 
thankful  for  their  aid.  But  if  they  set  themselves  against 
religion,  then  let  us  remember  that  we  have  a  heavenly 
Father,  whose  house  we  must  frequent,  and  whose  business  we 
must  transact.  And  if  the  commands  of  God  and  of  man 
come  in  opposition  to  each  other,  then  must  we  obey  God 
rather  than  man  '':  yea,  we  must  hate  both  father,  and  mother, 
and  our  own  lives  also  in  comparison  of  Christ'.  We  must  be 
prepared  to  sacrifice  all  for  Clu-ist ;  but  "  zee  must  give  a  rea- 
son of  our  conduct  with  meekness  and  J'ear^."] 

'  Deut.  xxi.  18 — 21,  8  ^'er.  5-2.  ^  Acts  v.  -29. 

*  Luke  xiv.  26.  ''   1  I'et.  iii.  15. 


DLL     Christ's  humiliation. 

Phil.  ii.  5-^8.  Let  the  same  mind  be  in  you,  which  teas  oho  in 
Chrijt  JesHS:  ziho,  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God ;  but  made  himself  of  no  repu- 
tation,, and  took  upon  him  the  form  of  a  servant,  and  teas 
made  in  the  likeness  of  men :  and  being  j'outid  in  fashion  as 
a  man,  he  humbled  himself  and  became  obedient  unto  death, 
even  the  death  of  the  cross, 

O  N  E  of  the  strongest  characteristics  of  oin'  fallen 

nature  is  selfishness.    The  one  desire  of  an  unregenerate 

man  is  to  gratify  self.     Even  those  actions,  in  which  he 

«^  seems 


284  Christ's  humiliation.  (551.) 

seems  to  have  most  respect  to  God  or  to  his  fellow-crea- 
tures, will,  if  carefully  examined,  and  weighed  in  the 
balance  of  the  sanctuary,  be  found  to  have  self  for  their 
principle,  and  self  for  their  end.  This  disposition  being 
so  deeply  rooted  in  the  heart,  we  cannot  but  expect  that 
it  should  operate  to  a  certain  degree,  even  after  the  evil 
of  it  is  discerned,  and  after  its  allowed  dominion  has 
ceased.  Doubtless  there  were  many  pious  Christians  in 
the  Philippian  church,  as  well  as  Timothy  :  yet  St.  Paul 
complained  that  all  of  them,  excepting  him,  were  in  some 
degree  under  the  influence  of  a  selfish  spirit,  and  "  sought 
their  own  things  rather  than  llie  things  of  Jesus  Christ." 
Against  this  thinii  therefore  he  cautioned  them  in  a 
most  affectionate  manner;  beseeching  tiiem,  with  all 
earnestness,  to  "  fulfil  his  joy,"  in  "  being  all  of  one 
accord  and  of  one  mind;"  exhorting  them  to  "  esteem 
others  belter  than  tliemselvcs;  "  and  ''  not  to  look  every 
man  on  his  own  things,  but  also  on  the  things  of  others.'* 
To  give  the  greater  weight  and  efficacy  to  his  exhorta- 
tions, he  then  reminded  them  of  the  conduct  of  Christ 
towards  them,  and  recommended  it  as  the  best  pattern 
for  their  conduct  towards  each  other :  "  Let  the  same 
mind  be  in  you  which  was  also  in  Christ  Jesus." 

The  words  of  the  apostle  lead  us  to  consider  the 
humiliation  of  Christ  in  a  twofold  view — As  a  fact  to  be 
believed,  and  as  a  pattern  to  be  imitated. 

First,  Let  us  consider  it  as  a  fact  to  be  believed. 

The  two  leading  steps  of  Christ's  humiliation  were,  his 
incarnation  and  his  death. 

Previous  to  his  incarnation,  he  existed  in  a  state  of 
inconceivable  glory  and  bliss.  He  "  had  a  glory  with  the 
Father  before  the  worlds  were  made."  He  "  was  in  the 
bosom  of  the  Father"  from  all  eternity.  He  was.  "  the 
brightness  of  his  Father's  glory,  and  the  express  image  of 
his  person."  It  was  in  and  by  him  that  God,  on*  various 
occasions,  appeared  to  men ;  and  hence  it  is  that  the 
apostle  calls  hiui  "  the  Image  of  the  invisible  God  ; ''  not 
only  because  he  bore  a  peculiar  resemblance  to  the  Deity, 
but  chiefly  because  the  Godhead,  which  was  never  seen 
in  the  person  of  the  Father,  ^Kas  seen  by  many  in  the 
person  of  Christ.     Wc  arc  informed,  in  the  text,  that 

Christ 


(551.)  Christ's  humiliation.  285 

Christ  was  not  only  in  the  form  of  ''  God,"  but  that  "  he 
thought  it  not  robbery  to  be  equal  with  (Jod,"  or,  as 
the  nords  more  strictly  mean,  to  be  as  God\  He  as- 
sumed to  himself  all  the  titles,  attributes,  and  perfections 
of  the  Deity.  He  claimed  and  exercised  all  the  divine 
prerogatives.  He  performed  by  his  own  power  all  the 
works  which  are  ever  ascribed  to  God.  And  in  all  this 
he  was  guilty  of  no  presumption  ;  because  he  was  truly 
,  *  One  with  the  Father,  in  glory  equal,  in  majesty  co- 
eternal.'  To  understand  the  apostle  as  saying,  that 
Christ,  while  he  was  only  a  mere  man,  did  not  think  of 
the  robbery  of  being  equal  with  God,  is  to  represent  him 
as  commending  a  creature  for  his  humility  in  not  aspiring 
to  an  equality  with  God  ;  a  greater  absurdity  than  which 
could  not  enter  into  the  human  mind.  As  Christ,  when 
he  took  upon  himself  "  the  form  of  a  servant,"  became 
really  man,  so  when,  previous  to  his  incarnation,  he  was 
*'  in  the  form  of  God,"  he  was  really  and  truly  God.  To 
this  the  scriptures  bear  ample  testimony  :  they  declare  that 
before  he  was  "  a  Child  born  and  a  Son  given,  he  was 
the  mighty  God,"  even  "  God  over  all,  blessed  for  ever." 
And  therefore,  when  he  became  incarnate,  he  was  "  God, 
manifest  in  the  flesh;"  he  was  '*  Emmanuel,  God  with 
us." 

But  this  glory  he,  in  infinite  condescension,  laid  aside. 
Not  that  he  ceased  to  be  God ;  but  that  he  veiled  his 
Deity  in  human  flesh.  As,  previous  to  his  descent  from 
mount  Tabor,  he  divested  himself  of  those  robes  of  ma- 
jesty w  herewith  he  was  then  arrayed  ;  so,  for  the  purpose 
of  sojourning  among  men,  he  emptied  himself^  of  all  his 
divine  splendor,  either  hiding  it  altogether  from  human 
eyes,  or  only  su fleering  a  ray  of  it  occasionally  to  beam 
forth  for  the  instruction  of  his  disciples;  that,  while  others 
saw  him  but  as  a  common  man,  they  might  *'  beiiold  his 
glory,  as  the  glory  of  the  only- begotten  of  the  Father." 
He  did  not,  however,  assume  our  nature  in  its  primaeval 
state,  while  yet  it  bore  the  image  of  its  Maker ;  but  in  its 
fallen  state,  encompassed  with  infirmities  :  ''  he  was  made 

in 

*  The  Greek  is  not  to-o»  rZ  0iw  as  in  John  v.  18,  but  laa  which 
means  as.  This  is  unanswerably  shewn  by  the  references  v»hich  Dr. 
Whitby  on  the  place  Ims  made  to  passages  in  the  Septuagint,  where 
it  is  30  tramlatcd.  ^  (Kituiri  iccv%r. 


a86  Christ's  humiliatiox.  (-^ol.) 

in  the  likeness  of  sinful  Jlesli ;''  and  was  "  in  all  points 
like  unto  us,  sin  only  excepted." 

But  there  was  yet  a  lower  state  of  degradation  to  which 
our  blessed  Lord  submitted  fur  our  sakes,  which  also  is 
mentioned  in  the  text,  and  which  was  the  very  end  of  his 
incarnation  ;  "  being  found  in  fashion  as  a  man,  he  be- 
came obedient  unto  deaili.^'' 

When  our  Lord  vouchsafed  to  take  our  nature  into  an 
immediate  union  with  himself,  he  became  from  that 
moment  stibject  to  the  law,  even  as  we  are.  More 
especially,  having  substituted  iiimself  in  the  place  of  sin- 
ners, he  was  hound  to  fulfil  tiie  prece]jts  which  he  had 
broken,  and  to  endure  the  penalties  which  we  had  incurred. 
He  was  to  be  the  servant  of  God  in  executing  his  Fathers 
Avill ;  and  the  servant  of  man,  in  performing  every  duty, 
whether  of  obedience  to  his  earthly  parents,  or  of  subjec- 
tion to  the  civil  magistrate.  He  knew  from  the  beuinning 
how  arduous  a  course  he  had  to  run :  he  beheld  at  one 
view  all  that  he  must  do,  and  all  that  he  must  suffer,  in 
order  to  accomplish  the  purposes  of  his  mission  ;  and  yet 
he  fieely  undertook  our  cause,  saying,  "  1  come,  I  de- 
light to  do  thy  vvill,  O  my  God  ;  yea,  thy  law  is  within 
my  heart."  And  with  the  same  readiness  did  he  persevere 
"  even  unto  death."  When  the  extremity  of  his  suffer- 
ings were  coming  upon  him,  he  implored  indeed  the 
removal  of  the  bitter  cup,  provided  it  could  be  removed 
consistently  with  his  Fathers  glory  and  man's  salvation. 
But  this  he  did,  to  shew  that  he  was  really  man  ;  and  to 
instruct  his  followers  how  to  demean  themselves  in  seasons 
of  deep  affliction.  By  this  we  see,  that  it  is  our  privilege 
to  make  our  requests  known  to  God,  and  to  implore  such 
a  mitigation  of  our  troubles  as  shall  render  them  more 
supportable,  or  such  an  increase  of  strength  as  may  enable 
us  to  endure  them.  Cheerfully  however  did  he  resign 
himself  to  the  will  of  his  heavenly  Father ;  and  though 
twelve  legions  of  angels  were  at  his  command  to  deliver 
him,  yet  diti  he  continue  fixed  in  his  purpose  to  give  iiis 
own  lite  a  ransom  for  us.  Notwithstanding  the  death  of 
the  cross  was  the  most  painful  and  ignominious  of  any, 
yet  to  that  did  he  submit  for  us  ;  nor  did  he  cease  from 
filling  up  the  measure  of  his  sufferings,  till  he  could  say, 
"  It  is  fiuislied."  "^ 

This 


(5^1.)  CHRISTS    HUMILIATION.  2S7 

This  then  is  the  fact  affirmed  by  the  Apostle ;  a  fact, 
which  we  should  have  considered  as  absolutely  incredible, 
if  God  himself  had  not  plainly  declared  it,  and  confirmed 
his  testimony  by  the  most  indubitable  evidence.  We  are 
now  therefore  warranted  to  affirm,  that  "  it  is  a  faithful 
saying,  and  Morthy  of  all  acceptation."  And  though  the 
frequency  with  which  it  is  mentioned,  causes  it  in  too 
many  instances  to  be  heard  without  any  emotion,  sure  we 
are,  that  the  more  it  is  contemplated,  the  more  it  will  fill 
us  wiih  wonder  and  amazement-  If  we  would  but  con- 
sider that  the  (iod  of  heaven  and  earth  assumed  our  sinful 
nature,  and  died  the  accursed  death  of  the  cross,  in  order 
to  redeem  us  from  death  and  hell ;  if  we  would  but  suffer 
this  thought  fully  to  occupy  our  minds,  methinks  we 
should  become  like  those  in  heaven,  who  cease  not  day 
and  night  to  make  it  the  grand  subject  of  their  united 
praises. 

Secondly.  The  more  immediate  view  with  which  the 
Apostle  introduced  the  subject  of  our  Lord's  humiliation, 
to  which  we  also  wish  at  this  time  to  draw  your  attention, 
was,  that  he  might  set  it  before  the  Philippians  as  a 
pattern  to  be  imitated. 

It  is  not  possible  for  us  in  all  respects  to  imitate  this 
bright  original,  since  we  have  no  glory  w  hich  we  can  lay 
aside ;  nor  is  it  optional  with  us  whether  we  will  become 
subject  to  the  law  or  not.  But,  though  we  cannot  perform 
the  same  act  that  Christ  did,  we  may  "  have  the  same 
miml  which  was  in  him  :  "  and  beyond  all  doubt  we  ought 
to  resemble  him  in  these  two  particulars ;  in  feeling  a 
tender  regard  for  the  welfare  of  mens  souls ;  and  in  being 
ready  to  do  or  suffer  any  thing  for  their  good. 

1 .  JVe  should  feel  a  tender  regard  fur  the  xvelfare  of 
mens  souls.  When,  in  consequence  of  the  fall  of  man, 
there  remained  no  possibility  of  his  restoration  to  God's 
favour  and  image,  by  any  thing  which  he  could  either 
devise  or  execute,  this  blessed  and  adorable  Saviour  looked 
upon  us  with  pity  :  his  bowels  yearned  over  us  ;  and 
though  he  had  not  interested  himself  on  behalf  of  the 
angels  that  sinned,  yet,  he  determined  to  interpose  for  us, 
and  by  a  marvellous  effort  of  his  grace  to  save  our  souls 
alive.  Let  me  ask  then,  what  is  now  the  state  of  the 
heathen  world  ?  Is  it  not  that  very  state  to  which  the 

whole 


288  Christ's  HUMiLiATioy.  (551.) 

nhole  race  of  man  was  reduced  by  the  transgression  of 
Adam,  and  by  their  own  personal  iniquities  ?  They  are 
under  a  sentence  of  death  and  condemnation.  They  know 
of  no  way  of  reconcihation  witli  God.  Being  without 
Christ,  they  are  altogether  without  hope.  And  though 
we  will  not  presume  to  say  that  no)ie  of  them  are  saved  ; 
yet  we  must  affirm  that  their  condition  i.s  most  pitiable, 
and  that  the  notions  which  obtain  in  the  world  respectng 
the  extension  of  God's  mercy  to  them,  are  awfully  erro- 
neous. For  if  they  can  be  saved  without  Clirist,  why 
could  not  we  ?  And  then  why  did  Christ  ever  come  into 
the  world  ?  If  it  be  said,  that  Christ  has  purchased  mercy 
for  them  though  they  know  him  not,  then  \^e  ask,  M'hy 
did  the  Apostles  go  forth  to  preach  to  the  Gentile  world  ? 
Why  did  they  submit  to  such  numberless  hardsliips  and 
labours  at  the  peril  of  their  lives,  to  bring  the  lieathen  into 
the  fold  of  Christ,  if  they  thought  that  they  could  attain 
salvation  in  their  present  state,  or  that  any  considerable 
number  of  them  would  be  saved  ?  The  Apostles  knew 
little  of  that  which  we  falsely  term,  charity.  They  believed 
that  "  there  was  no  other  name  given  an)ong  men 
whereby  we  must  be  saved,  but  the  name  of  Jesus  Christ :" 
and  therefore  they  felt  towards  the  heathen  world  as  they 
would  have  done  towards  a  crew  of  mariners  perishing  in 
the  ocean  :  they  went  forth  at  the  peril  of  their  own  lives, 
willing  to  endure  anything  themselves,  if  they  might  but 
succeed  in  savincr  some  of  their  feliow-creatures.  Ouuht 
not  we  then  in  like  manner  to  compassionate  the  heathen 
world }  Should  not  "  om'  head  be  waters,  and  our  eyes  a 
fountain  of  tears,  to  run  down  day  and  night"  for  their 
perishing  condition?  What  infidelity  must  there  be  in  our 
minds,  or  what  obduracy  in  our  hearts,  if  we  can  look 
upon  their  state  without  the  tenderest  emotions  of  pity 
and  grief! 

2.  But  to  our  compassion  we  must  add  also  a  willing- 
iiess  to  do  and  suffer  any  thing  for  their  good.  When  our 
blessed  Lord  belield  our  misery,  he  flew  from  heaven  on 
the  wings  of  love  to  succour  and  relieve  us.  And  though 
in  order  to  effect  his  purpose  he  must  disrobe  himself  of 
his  majesty,  and  become  like  one  of  us,  a  poor,  weak, 
necessitous  creature,  yea,  and  in  our  nature  must  submit  to 
death,  even  the  accursed  deatlTbf  the  cross ;  he  accounted 

nothin«i 


155\.)  CTiuisr's  HUMILIATION-.  2S9 

nothing  too  valuable  to  forego,  nothing  too  painful  to 
guiier,  in  order  to  rescue  us  from  destruction,  lie  under- 
took even  to  be  "  made  a  curse  for  us,"  in  order  "  to 
redeem  us  from  the  curse  of  the  law."  Thus  should  we 
not  rest  in  listless  wishes  for  the  good  of  the  heathen,  but 
exert  ourselves  to  the  utmost  to  save  their  souls.  M'hat 
if  we  cannot  all  go  forth  like  the  Apostles;  cannot  some 
of  us  give  liberally  of  our  substance  in  order  to  provide 
them  the  means  of  instruction  ?  cannot  others  afford  their 
time  and  attention  in  order  to  concert  measures  for  the 
establishing  a.id  conducting  missions?  Cannot  others 
testify  their  readiness  to  devote  themselves  to  this  great 
work,  saying,  like  the  prophet  Isaiah,  "  Here  am  I,  send 
me?"  J3ut  in  the  disposition  to  fulfil  this  last,  this  most 
essential  and  urgent,  duty,  there  is  amongst  us  a  general,  a 
Umcntable  deficiency.  After  enquiries  made  in  every  part 
of  Kngland,  none  have  as  yet  been  found  by  us,  endued 
v.ith  that  union  of  talents  and  of  zeal  which  is  requisite 
for  the  work.  Many,  who  in  some  respects  appear  ht 
for  the  ofiice  of  missionaries  or  catechists,  are  so  fond  of 
their  ease  and  worldly  comforts,  so  fearful  of  encountering 
uifticulties  and  dangers,  so  ready,  like  Moses,  to  plead 
their  want  of  fitness,  when  their  backwardness,  it  is  to  be 
feared,  arises  rather  fioni  co\'  ardice  or  sloth  ;  that  there 
is  danger  lest  the  ardour  of  those  who  are  zealous  to  pro- 
mote the  object  of  missions  should  be  damped,  through  a 
want  of  opportunity  to  exert  itself  with  effect.  It  is  true, 
(and  blessed  be  God  it  is  so!)  that  of  late  years  several 
societies  have  arisen  to  promote  this  glorious  w  ork :  and 
fears  have  i:een  entertained,  lest  one  should  interfere  witli 
another.  But  what  are  the  efforts  of  all  of  them  com- 
bined, when  compared  with  the  demand  there  is  for  such 
exertions?  If  the  millions  of  heathens  who  are  yet  in 
darkness  be  considerA?d,  the  endeavours  used  for  their  in- 
struction, are  scarcely  more  than  as  a  drop  to  the  ocean. 

It  may  be  said  perhaps,  ^Vliy  are  we  to  waste  our 
strength  upon  the  heathen?  Is  there  not  scope  for  the 
labours  of  all  at  home  ?  I  answer,  It  is  well  for  us  that  the 
Apostles  did  not  argue  thus  :  for  if  they  had  not  turned  to 
the  Gentiles  till  there  remained  no  unconverted  Jews  for 
them  to  instruct,  the  very  name  of  Christ  would  probably 
iong  since  have  been  forgotten  among  men.     We  confess 

Vol.  V.  y  there 


290  Christ's  humiliation.  (551.) 

there  are  great  multitucles  in  our  own  land  as  ignorant  as 
the  heathen  :  but  yet  they  have  the  Bible  in  their  hands ; 
and  there  are  in  every  part  of  the  kingdom,  some  who  are 
both  able  and  desirous  to  instruct  them.  However  igno- 
rant tliercfore,  or  abandoned,  thousands  are  amongst  us, 
there  is  hope  respecting  them,  that  sooner  or  later  their 
feet  may  be  guided  into  the  way  of  peace.  But  as  for  the 
heathen,  ^hat  hope  can  there  be  respecting  them?  for 
"  How  can  they  believe  in  him  of  whom  they  have  not 
heard  r  and  how  can  they  hear  without  a  preacher  ?  " 
Besides,  the  more  our  love  abounds  towards  the  heathen, 
the  more  will  "  the  zeal  of  others  be  provoked ''  for  the 
salvation  of  our  neighbours ;  and  the  more  confidently 
may  we  hope  ibr  tlie  blessing  of  God  upon  their  pious 
endeavours. 

Let  then  all  such  excuses  be  put  away ;  and  let  all 
exert  themselves  at  least  in  prayer  to  the  great  "  Lord  of 
the  harvest,"  and  intreat  him  day  and  night  "  to  send 
forth  labourers  into  his  harvest." 

To  enforce  what  has  been  said,  we  would  call  your 
attention  to  some  additional  considerations. 

Consider  then  first,  zchat  xcould  have  been  the  state  of 
the  whole  iccrkl,  if  the  same  mind  had  been  in  Christ  that  is 
in  us?  Had  he  been  as  indisposed  to  eft'ect  the  salvation 
of  mankind  as  we  are  to  promote  that  of  the  heathen, 
would  he  have  left  his  glory  for  them,  \\ould  he  have 
relinquished  all  the  blessedness  which  he  enjoyed  in  the 
bosom  of  his  Father?  would  he  have  debased  himself  to 
such  a  degree  as  to  take  upon  himself  their  fallen  nature? 
would  he  have  substituted  himself  in  their  place,  and, 
borne  all  their  iniquities  in  his  own  per^on,  and  have  be- 
come a  curse  for  them  }  for  them  who,  he  knew  before- 
hand, would  murder  him  as  soon  as  they  should  have  it 
in  their  pouer  ?  Ko — I'hen  where  would  Adam,  and  all 
the  generations  that  have  passed  in  succession  to  the  present 
hour,  have  been  at  this  moment?  They  would  all,  without 
one  single  exception,  have  been  wailing  and  gnashing  their 
teeth  in  hell:  uiid  all  future  generations  to  the  end  of  time 
would  have  lived  only  to  fill  up  the  measure  of  their 
iniquities,  and  to  receive  at  last  their  tremendous  doom. 
I>nt,  adoicd  be  his  name  Lie  "  looked  not  on  his  own 
things  so  much  as  on  the  things  of  others:"  and,  ia 
>,{»  cousequeqcQ 


(.551.)  Christ's  iiumiliatiox.  291 

consequence  of  liis  self-denying  exertions,  millions  are 
already  hefore  his  tbrone,  and  myriads,  countless  as  the 
sands  upon  the  sea  shore,  sljall  yet  be  added  to  their  num- 
ber, to  be  monuments  of  his  love,  and  heirs  of  his  glory. 
Shall  ICC  thL-n  anv  longer  persist  in  our  supineness  ?  Shall 
we  not  rather  e.xert  ourselves  to  the  utmost  to  imitate  his 
Jove? 

Consider  next,  huw  ice  arc  indebted  to  the  benevolence  of 
our  jelloa'-creaturea.  We  forbear  to  notice  the  kindness 
of  the  apostles,  because  they  were  expressly  commissioned 
to  preach  the  gospel  to  every  creature,  whetlier  of  their 
own,  or  of  any  other  nation.  We  will  rather  advert  to 
an  instance  more  immediately  parallel  to  our  own  case. 
For  many  centuries  after  Christianity  was  promulged,  our 
ancestors  were  bouing  down  to  stocks  and  stones;  as  we 
ourselves  also  should  have  been,  had  not  some  pious 
Christian  come,  at  the  peril  of  his  life,  to  bring  us  the 
glad  tidings  of  salvation.  Suppose  he  had  argued,  as  we 
are  apt  to  do,  '  What  can  I  do  among  that  savage  race  ? 
There  are  people  enough  of  my  own  country  to  occupy 
all  my  care ;  and  I  may  fulhl  my  duty  to  God  among 
them,  without  encountering  all  the  diificulties,  and  ex- 
posing myself  to  the  dangers,  which  I  must  expect  to  meet 
with  in  such  an  undertaking.'  How  awful,  in  that  case, 
would  have  been  our  present  condition !  O  Christians ! 
think  of  all  that  you  enjoy  in  Christ  Jesus,  your  present 
consolaticns,  your  future  prospects;  think  of  these  things, 
and  say,  '  I  owe  all,  under  God,  to  him  who  first  set  his 
foot  on  our  inhospitable  shores,  to  shew  unto  us  the  way 
of  salvation :  his  example  stimulated  others  ;  and  thus 
"  the  hanchul  of  corn  that  was  scattered  on  the  tops  of 
the  mountains,  has  grown  up  like  the  woods  of  Lebanon, 
or  the  piles  of  grass  upon  the  earth."  Blessed,  for  ever 
blessed,  be  God  for  his  labours  of  love !  Who  can  tell 
then  \\  hat  njay  arise  from  the  labours  of  one  society,  or 
even  of  a  single  individual  ?  We  may  not  see  very  exten- 
sive benefits  in  our  day  :  and  probably  this  was  the  case 
w ith  respect  to  him  who  hrst  visited  Britain.  But  could 
he  now  behold  from  heaven  the  fruit  of  his  labours,  how 
would  he  rejoice !  would  he  think  that  he  had  exercised  . 
too  much  self-denial,  or  patience,  or  diligence,  in  the  cause 
of  God }    Would  he  repent  of  his  exertions?    A\'ould  he 

u  2  not 


292  Christ's  iiuMiLrATioN".  (551.) 

not  rather  repent  that  he  had  not  stepped  forward  sooner, 
and  been  more  earnest  in  this  blessed  work  ?  Be  ye  then 
in  earnest,  my  beloved  brethren.  We  have  lost  too  much 
time  already  ;  and  millions,  though  unconscious  of  their 
wants,  are  now  crying  to  us,  as  it  were,  "  Come  over  to 
India — to  Africa — and  help  us."  O  that  a  holy  zeal 
might  this  day  inflame  our  breasts;  and  that  we  might 
requite  llie  lab'  'urs  of  those  who  have  instructed  us,  by- 
endeavouring  to  extend  the  benefits  derived  throuoh  them, 
to  the  remotest  corners  of  the  earth  ! 

Consider  further,  hoxv  kindly  Christ  will  accept  such 
labours  at  your  hands.  He  tells  us  respecting  things  of  a 
mere  tcuiporal  nature,  that  what  we  have  bestowed  on 
others  for  his  sake,  he  will  accept  as  conferred  on  him- 
self; '*  1  was  hungry,  and  ye  fed  me;  naked,  and  ye 
clothed  me;  sick  and  in  prison,  and  ye  visited  me."  And 
will  he  not  much  more  acknowledge  himself  indebted  to 
us  for  the  spiritual  blessings  we  confer  on  others  ?  '  1  was 
in  darkness,  and  ye  enlightened  me;  I  was  far  from  God, 
and  ye  brought  i^ie  near;  1  was  perishing,  and  ye  saved 
ME.'  O  ^^hat  a  thought  is  this!  how  animating!  how 
impressive  I  Are  there  any  amongst  us  that  will  not  seek 
such  an  honour  as  this?  Stir  up  yourselves  then,  my 
brethren ;  and  let  us  all  join  with  one  heart  to  secure 
at  least  this  testimony  from  our  blessed  Lord,  knowing 
assuredly  that  "  we  shall  receive  our  reward,"  not  accord- 
ing to  our  success,  but  "  according  to  our  labour." 

Lastly.  Consider,  hoxv  necessary  it  is  to  resemble  Christ, 
if  ever  we  ivould  participate  his  glcry.  It  is  not  by  our 
profession  that  we  shall  be  judged  in  the  last  day,  but  by* 
our  true  character  exhibited  in  our  praclice.  Think  not 
that  the  formal,  the  careless^  the  supine,  shall  meet  with 
tokens  of  God's  acceptance  :  it  is  the  man  who  abounds 
in  '*  works  and  labours  of  love  for  Christ's  sake,"  who 
shall  be  honoured  uith  the  approbation  of  his  Judge.  It 
is  not  he  who  bears  the  name  of  Christ,  but  who  has 
within  him  the  mind  of  Christ,  who  shall  be  counted 
worthy  to  dwell  uith  him  for  ever.  He  himself  tells  us, 
that  "  not  he  who  merely  says.  Lord,  Lord,  shall  enter  into 
tlje  kingdom  of  heaven,  but  he  that  doeth  the  will  of  our 
Father  which  is  in  heaven?"^ 

\i  then    ye    cannot   be   moved   by  more    ingenuous 

considerationS| 


(5o\.)  CHitisT's  iiuMitiATiox.  2g3 

considerations,  reflect  on  this :  and  tremble,  lest  after  all 
your  profession  of  Christianity,  you  prove  only  as  sound- 
iniT  brass  and  tinkling  cymbals.  Let  those  whose  con- 
sciences  condemn  them  for  their  past  inactivity,  cry 
mightily  to  God  for  the  pardon  of  their  sins,  and  the  reno- 
vation of  their  souls.  And  may  God  pour  out  upon  us 
tiiis  day  a  spirit  of  faith  and  love;  that  we  may  feel  a  holy 
ambition  to  engage  in  his  service:  and  may  all  the  endea- 
vours, whether  of  this  or  any  other  society,  be  abimdantly 
blessed,  to  the  enlargement  of  the  Redeemer's  kingdom, 
and  to  the  salvation  of  many  souls!   Amen,  and  Amen. 


t)LII.     fur,  GiiACF.  OF  christ. 

2  Cor.  viii.  o.  Ye  knozc  the  grace  of  our  Lord  Jesus  C/irist, 
that  though  he  teas  rich,  yet  for  your  sakes  he  became  poor^ 
that  ye,  through  his  poverty  might  be  rich. 

THE  excellence  of  Christianity  widi  respect  to  the 
mysteries  it  reveals,  and  the  precepts  it  inculcates,  is 
generally  acknowledged  ;  but  few  see  it  with  respect  to  the 
motives  by  which  it  enforces  the  performance  of  our  duty. 
But  in  this  last  respect  it  differs  as  widely  from  all  other 
religions  as  in  cither  of  the  former;  and  claims  an  un- 
doubted superiority  over  all  the  dogmas  of  philosophy,  and 
over  Judaism  itself.  The  love  of  Christ  in  dying  for  us 
is  not  merely  proposed  as  a  tenet  to  be  believed,  but  is 
urged  as  the  most  powerful,  and  indeed  the  only  effectual, 
argument  for  the  quickening  of  us  to  an  universal  and 
unreserved  obedience.  This  was  the  consideration  by 
which  St.  Paul  enforced  his  exhortations  to  liberality 
■when  writing  to  the  Corinthian  church  :  and  it  will  be 
universally  operative,  wherever  it  is  understood  and  felt. 

In  discoursing  on  this  sul/ject  we  shall  not  enter  in  a 
general  way  into  our  fall,  and  our  recovery  by  Christ,  but 
shall  endeavour  to  illustrate  that  one  point  set  fortli  in 
the  text,  namely,  the  grace  of  Christ  in  the  xcorh  of  re- 
deinption.  There  are  four  distinct  considerations  in  the 
text,  every  one  of  them  reflectirfg  light  upon  this  poii^t,  as 
so  many  mirrors  uniting  their  rayS  in  one  connnon  focus. 
These  we  shall  view  in  their  order : 

u  3  I.  The 


294  '^^^E    GRACE    OF    CHRIST.  (552.) 

I.  The  pre-existeni  state  of  Christ 

[In  the  text  we  are  told,  "  He  was  rich."  This  idea 
when  applied  to  our  fellow-creatures  we  can  easily  understand: 
butvvhocan  comprehend  it  when  applied  to  Christ  r  What 
adequ'.itc  conception  can  we  form  ofiiis  o/or// orye//c//j/ ?  He 
was  irom  all  etrrnity  "  in  the  bosom  of  his  Father*,"  and  was 
"  dailv  his  delight''."  He  had  a  communion  with  the  Father 
in  all  "that  he  knew"^,  in  all  that  he  did'',  in  all  that  he  enjoyed*. 
He  had  a  most  perfect  Oneness  with  the  Father*,  possessing 
in  himself  all  the  fulness  of  the  Godhead^,  and  receiving 
tooethcr  with  him  the  adoration  of  all  the  angels  in  heaven''. 
Such  was  the  glory  which  Christ  had  with  the  Father  before 
the  world  was  brought  into  existence '.  Nor  was  he  capable 
of  receiving  any  addition  either  of  honour  or  of  happiness 
from  his  creatures''.  He  would  have  been  equally  great 
and  glorious  though  no  creature  had  existed  either  in  earth 
or  in  iieaven  to  behold  him  ':  or  though  all  who  transgressed 
against  liim  should  perish  for  ever.  Yet  such  was  his  love, 
that  in  the  midst  of  all  his  blessedness  he  thought  of  us,  and 
undertook  our  cause,  and  engaged  to  become  our  substitute 
and  surety "". 

How  infinitely  does  this  "grace"  transcend  our  highest 
conceptions!  indeed  we  do  but  "  darken  counsel  bywords 
without  knowledge,"  when  we  attempt  to  speak  on  this  mys- 
terious subject.] 

II.  The  humiliation  to  which  he  submitted 

[It  was  a  marvellous  act  of  grace  that  he  should  conde- 
scend to  form  creatures,  and  to  give  them  a  sight  of  his 
blessedness  and  glt)ry.  But  that  he  should  notice  them  after 
they  had  left  their  first  estate,  and  despoiled  themselves  of 
their  original  righteousness,  this  was  an  act  of  condescension 
"wlnch  we  should  have  deemed  impossible,  if  he  had  not 
actually  evinced  by  his  conduct  that  it  could  be  done.  But  who 
would  believe  it  possible  that  he  should  stoop  so  low  as  to  take 
our  natiM'C  upon  him  ?  \  et  even  that  he  did  ;  and  that  too,  not 
in  its  primitive  state,  but  in  its  present  fallen  state,  subject  to 
numberless  infirmities  and  to  death  itself.  He  was  "  made  in 
tlie  likeness  oi'ainj'ii/  flesh","  and  was  in  all  things  like  unto 
us,  sin  only  exeei)led°.  IS'ordid  he  assume  even  our  fallen 
nature  in  its  highest  condition  :  he  was  born,  not  in  a  palace, 
"but  a  stable;  he  spent  his  life,  during  the  first  thirty  years,  in 
the  low   occupation  of  a  carpenter;  and,  for  the  four -last 

years, 

«  Johni.  18.  ^  Prov.  viii.  30.  <■  Matt.  xi.  27. 

*  Jf'lin  V.  19.  '^  John  xvii.  10.  ''  John  x.  30. 
P  ("<<1.  ii.  9.  ^  Isai.  vi.  3.  vaili  John  xii.  41. 

*  Joliii  xvii.  5.  ^   Ps.  xvi.  2.  '  Job  xxii.  2. 

■"  Ps.  xl.  7,  8.         "  Rom.  viii- 3.  •  Ileb.  ii.  i7.a!id  iv.  15. 


(552.)  The  grace  of  ciirist.  295 

years,  he  was  often  destitute  of  the  common  necessaries  of 
fife,  yea,  even  of  a  place  where  to  lay  his  head  '*.  He  was 
aware  that  he  should  meet  with  nothing  but  contempt  and 
persecution  from  men  ;  and  yet  he  submitted  to  it  for  tlieir 
sakes.  But  even  this,  great  as  it  was,  by  no  means  reaches 
to  the  full  extent  of  his  debasement:  No:  he  put  iiimself  in 
the  place  of  sinners,  that  he  might  endure  the  curse  due  to 
their  iniquities''  :  he  submitted  to  bear  the  assaults  of  Satan, 
and  the  wrath  of  God  ^  If  therefore  we  would  form  a  just 
idea  of  his  humiliation,  we  must  visit  the  garden  of  Geth- 
semane,  and  see  him  bathed  in  a  bloody  sweat,  and  hear  him 
"  making  su])i)lication  to  his  Father  with  strong  crying  and 
tears,"  for  the  removal  of  the  bitter  cup  ^:  we  must  then  follow 
him  to  Calvary,  and  hear  his  bitter  complaints  under  the 
depths  of  dereliction  ',  and  behold  him  in  the  midst  of  inex- 
pressible agonies  of  soul  and  body,  dying  the  accursed  death 
of  the  cross  :  and  lastly,  we  must  view  him  imprisoned  in  the 
grave  under  the  sentence  of  the  law,  of  that  law  v.hich  doomed 
us  all  to  everlasting  death  °.  Here,  here  was  humiliation,  such 
as  filled  all  heaven  with  wonder;  here  was  j)overty,  such  as 
never  can  be  comprehended  by  men  or  angels. 

In  this  view  the  apostle  elsewhere  describes  the  grace  of 
Christ,  contrasting  the  dignity  of  his  pre-existing  state  with 
the  state  he  assumed,  and  the  degradation  he  endured  *.  O 
that  we  might  have  worthy  conceptions  of  it,  and  be  enabled 
in  some  poor  measure  to  comprehend  its  unexplored  heights^ 
its  unfathomable  depths  y  !] 

III.  The  objects  for  -whom  he  interposed 

[It  was  not  for  angels,  the  highest  order  of  created  beings,- 
that  Jesus  interested  himself,  but  for  man:  he  passed  by  t/ient, 
and  deigned  to  notice  t/s^  But  was  there  any  thing  in  us 
more  than  in  them,  to  recommend  us  to  his  regard?  JSio:  we 
were  destitute  of  any  the  smallest  good ;  and  full  of  all 
imaginable  evil  -'.  There  was  not  a  faculty  of  our  souls  that 
was  not  debased  b}^  sin,  nor  a  member  of  our  bodies  that  w  as 
not  polluted  with  iniquity  *".  We  were  even  haters  of  God 
himself'^;  and  so  lull  of  enmity  against  him,  that  we  were 
actually  incapable  of  obeying  any  of  his  laws  ^,  and  as  far  as 
our  influence  or  example  could  prevail,  we  strove  to  banish 
him  from  the  world*. 

Our 

P  Matt.  viii.  20.             i   i  Pet.  ii. '24,  '  Isai   liii.  10. 

*  Luke  xxii.  44.     llcb.  v.  7.  t  Watt,  x.wii.  46. 

"  Gal.  iii.  13.                  "  Phil   ii.  0— S.  y  Kph.  iii.  18,  19, 
"  llcb.  ii.  iCi.                    '  Jcr.  xvii.  9.     Gcii.  vi.  5. 

^  Horn.  iii.  ic — 18.        '  Kom.  i.  30.  '^  lloni.  viii.  7. 

"=  Kom.  i.  28,     Eph.  ii.  i'2.  and  Ps.  xiv.  1.  ''  No  (iod/'  tidt  is^ 
1  wish  there  were  none. 

U  4 


296  tllE    GRACE    OF    CHRIST.  (552.) 

Our  misery  too  was  as  great  as  our  wickedness.  We  were 
under  sentence  of  condcnnmtion,  and  exposed  to  all  the  cursed 
of  the  broken  law:  "  the  wrath  of  God  abode  upon  us;"  and 
nothing  remained  but  that  the  thread  of  life  should  be  cut, 
and  we  should  have  been  miserable  in  hell  for  evermore. 
Yet  such  was  his  compassion  that  he  interposed  for  us,  and 
became  our  mediator  with  God,  our  "  advocate  with  the 
Father."  How  wonderfully  dbes  this  enhance  the  grace  he  has 
manifested  !  It  would  be  a  marvellous  cftbrt  of  love,  if  a  king 
should  put  himself  in  the  place  of  a  condemned  rebel,  and 
suffer  the  sentence  of  the  law  in  his  stead  :  but  for  the  Creator 
himself  to  become  a  creature,  that  he  might  suffer  in  the  place 
of  those  who  deserved  nothing  but  death  and  hell,  well  may 
this  be  termed  "  the  exceeding  riches  of  his  grace,"  the  very 
masterpiece  of  divine  love ' !] 

IV.  The  state  to  which,  by  that  interposition,  he  exalts  U9 
[If  he  had  procured  a  remission  of  our  sentence,  and  the 
favour  of  annihilation,  what  a  mercy  would  it'have  been  !  and 
•what  a  mercy  would  the  devils  account  it,  if  they  could  obtain 
such  a  favour  at  his  hands!  But  this  would  not  satisfy  our 
adorable  Saviour:  he  had  far  higher  views  in  undertaking  for 
lis:  he  determined  to  restore  us  to  a  state  of  reconciliation 
with  God:  to  renew  our  nature,  and  thereby  fit  us  for  the 
enjoyment  of  God.  Moreover,  to  all  the  blessings  of  grace 
and  peace  he  determined  finally  to  add  that  of  everlasting 
glory.  He  determined,  not  merely  to  remo^^e  our  poverty, 
but  to  make  us  "  rich."  And  in  order  to  see  how  rich  he 
makes  his  people,  contrast  for  one  moment  the  state  of  Dives 
in  hell,  crying  in  vain  for  one  drop  of  water,  and  Lazarus 
enjoying  all  the  fulness  of  God  in  Abraham's  bosom:  such 
are  the  riches  he  designs  for  us :  to  procure  tliem  for  us  was 
the  very  end  of  his  incarnation  and  death:  nor  will  h/  eve^ 
relinquish  those  whom  he  has  purch;ised  with  his  blood,  till 
he  makes  them  "joint-heirs  with  himself,"  and  i)uts  them  into 
possession  of  that  "  inheritance  which  is  incorruptible,  unde- 
filed,  and  never-fading."  In  a  word,  he  became  bone  of  our 
bone,  and  ftesh  of  our  flesh  *•',  that  we  might  be  one  spirit 
^vith  him  ''.  He  emptied  himself  of  his  glorv  ',  and  descended, 
as  it  w-ere,  to  the  lowest  hell,  that  he  might  "pluck  us  as  brandb 
out  of  the  burning,"  and  exalt  us  to  the  throne  from  whence 
he  fcame "". 

Such,  such  was  the  grace  of  Christ :  it  was  infinitely  mpre 
than  words  can  express,  or  than  imagination  tan  conceive.] 


^  Epii.  ii.  7.     Rom.  v.  8.         t  Epli.  v.  30.         '^  i  Cor.  vi.  17. 
"  hhu<rt  riiil.  ii,  7.  i^  fSv.  iii.'dl. 


By 


(552.)  THE  GRACE  OF  CHRIST.  29;^ 

By  u  av  of  application  we  enquire 

1.  What  "  know''  you  of  this  as  an  historical  fact  ? 
[Many   there  are  who  strenuously  oppose  the  whole  df 

this  representation  :  denying  the  truth  of  Christ's  divinity, 
and  the  reality  of  his  atonement,  the  depth  of  our  fall,  aiid 
our  dependence  on  hiui  for  salvation,  they  assert,  that  Christ 
was  a  mere  man;  that  he  died  oidy  as  an  example;  that  we 
are  neither  so  vile  nor  so  helpless  as  luis  heen  supposed;  and 
that  we  are  to  be  saved  by  our  own  works.  Alas!  what  an 
exposition  must  such  persons  give  to  tlie  words  of  our  text! 
How  must  they  weaken,  or  rather  annihilate,  the  grace  of 
Christ ! 

But  there  are  thousands  of  oihers,  who,  while  they  call 
themselves  Christians,  are  wholly  ignorant  of  the  grace  of 
Christ ;  not  that  lh(  y  systeraaticallj  oppose  it ;  but  they  never 
at  all  consider  it 

O  let  such  persons  blush  at  their  ingratitude,  and  tremble 
for  the  miseries  that  must  come  upon  them  !  Let  them  seek 
insuuciion  in  this  greatest  oFall  subjects,  and  beg  of  God  to 
open  their  understandings  that  they  may  understand  it.] 

2.  What  "  know"  you  of  it  as  an  influential pr'niclple? 
[/<   is  in  this  peculiar  viezc  that  the  grace  of  Christ  is 

mentioned  in  the  text.  Wherever  the  grace  of  Christ  is  known, 
it  cannot  but  operate ;  and  that  too  in  proportion  to  the  dis- 
covery we  have  of  it.  It  will  infallibly  excite  us  to  adore  the 
love  of  Christ,  to  fulfil  his  zvill,  and  to  imitate  his  example. 
Ko  man  ever  teit  more  love  to  Christ,  or  served  him  with 
more  zeal,  or  exercised  more  self-denial  for  the  good  of  his 
fellow-creatures,  than  St.  l*aul.  In  indefatigable  labours  and 
cheerful  sufferings  he  had  no  equal.  And  he  himself  tells  us 
what  it  was  that  animated  him  in  all  his  course:  "  the  love  of 
Christ,"  says  he,  "  constraineth  us."  How  then  does  it  ope- 
rate on  «s'/  Are  we  so  impressed  with  an  admiration  of 
Christ's  love  as  to  magnify  him  with  thanksgiving.^  Are  we 
so  constrained  by  it,  as  to  devote  ourselves  to  him  without 
Weariness  and  wiihoiit  reserve?  And  have  ue  learned  from 
it  to  sacrifice,  not  superfluities  only,  but  many  of  our  comforts 
also,  in  order  to  supply  the  necessities  of  the  poor*? 

Let  us  never  rest  in  a  mere  theoretical  knowledge  of  these 
great  and  fundamental  doctrines,  but  improve  tliem  to  'he 
regulating  of  our  own  conducr,  and  to  the  gloritying  of  itiji 
who  bought  us  with  his  blood.] 

*  If  this  were  the  suhject  of  a  Charifj/  Sermon,  it  would  be  propcf- 
to  open  here  the  peculiar  situation  of  thos.e  for  whose  rt-liirf  the 
Sermon  was  intended;  and  to  shew  hov/  small  a  matter  wt-  require 
from  our  auditors,  in  comparison  of  that  which  Christ  has  voluutar!!'' 
done  for  them. 


t  298  ] 


1)LIII.       tHE    NATURE    AND    EKDS    OF    CHRIST's    DEAtrf. 

J  Pet.  iii.  18.     Christ  also  hath  once  suffered  for  sins,  the  just 
for  the  unjust,  that  he  might  bring  ns  to  God. 

"  Sufferings,  of  \vhatever  Jkiiitl,  are  not  in  them- 
selves joyous,  but  grievous  •/'  nevertheless  they  may  on 
some  occasions  become  a  source  of  joy  and  triumph.  If, 
for  instance,  they  be  inflicted  for  righteousness  sake,  and 
we  have  the  testimony  of  our  conscience  that  we  sufFei" 
for  well-doing,  we  may  then  unfeignedly  rejoice  in  them^ 
as  on  other  accounts,  so  especially  because  they  render 
us  conformable  to  our  Lord  and  Saviour.  This  thought 
■was  suggested  by  St.  Peter  as  a  rich  source  of  consolation 
to  the  persecuted  Christians  of  his  day  :  nor  can  zte  have 
any  stronger  incentive  to  patience  and  diligence  in  every 
part  of  our  duty,  than  the  consideration  of  what  Chrisf 
has  done  and  suffered  for  our  sake. 

The  words  before  us  lead  us  to  contemplate 

I.  The  nature  of  Christ's  sufferings 

We  speak  not  of  their  (jiiali/^  as  corporeal,  or  spiritual^ 
but  of  their  nature  as  described  in  the  text.     They  were 

1.  Penal 
[Some  affirm  that  the  sufferings  of  Christ  were  only  to 
confirm  his  doctrine,  and  to  set  us  an  example:  but  these 
ends  might  have  been  equally  answered  by  the  sufferings  of 
his  apostles  *.  But  they  were  the  punishment  of  sin  :  and  the 
wrath  of  God  due  to  sin,  was  the  bitterest  ingredient  in  them. 
We  had  merited  the  curse  and  condemnation  of  the  law  :  and 
he,  to  deliver  us  from  it,  "  became  a  curse  for  ns^"  "  ^He 
suffered  ybr  sins"  and  though  his  punishment  was  not  p;e- 
cise/i/  the  same  either  in  quality  or  duration,  as  ours  would  have 
been,  yet  was  it  eqiiivahiil  to  our  demerit,  and  satisfactory  to 
the  justice  of  an  offended  God.] 

2.  Vicanons 

*  If  there  was  nothing  pen;d  in  our  Lord's  sufferings,  his  example 
was  not  near  so  briglit  as  that  of  many  of  his  disciples;  since  he 
neither  met  his  sufterings  with  so  much  fortitude,  nor  endured  theirr 
■with  such  triumphant  exultation,  as  many  of  liis  followers  have  since 
done.  But  if  they  were  the  penalt^farfue  to  sin,  his  apparent  inferio- 
rity is  fully  accounted  for.  ^  Gal.iii.  10,  13. 


(.555.]      XAtURE  AND  ENDS  OF  CIIRTSt's  DEATH.     299 

2.  Vicarious 
[It  was  not  tor  any  sin  of  his  own  that  Jesus  was  cut  off*=: 
Jie  was  "  a  Lamb  without  spot  or  blemish  •',"  as  oven  his  ene- 
mies, after  the  strictest  scrutiny,  were  forced  to  confess  "=.  He 
died,  "  the  just  yb;-,  and  in  the  room  of,  the  unjust  f;"  the 
iniquities  ot'all  the  human  race  were  laid  upon  him  S;  he  was 
wounded  for  our  transgressions,  and  bruised  for  oiir  iniquities, 
and  the  chastisement  he  endured  was  to  effect  our  peace  ^. 
He,  who  was  innocent,  became  a  sin-offering  for  us,  that  we, 
who  arc  guilty,  might  be  made  righteous  in  him  *.] 

3.  Propitiatory 
[The  death  of  Christ,  like  all  the  sacrifices  under  the 
Jewish  law,  was  an  atonement  for  sin.  It  is  continually  com- 
pared with  the  Jewish  .sacrifices  in  this  view'*^.  We  say  not 
that  the  Father  hated  us,  and  needed  to  have  his  wrath  ap- 
peased by  the  jntorposition  of  his  Son,  (for  the  very  gift  of 
Christ  was  the  fruit  of  the  Father's  love ')  but  we  sav,  in 
concurrence  with  all  the  inspired  writers,  that  when  it  was 
necessary  for  the  honour  of  the  divine  government  that  sin 
should  be  punished  cither  in  the  offender  himself,  or  in  his 
surety,  Chrisi  became  our  surety,  and  by  his  own  death  made 
a  true  and  proper  atonement  for  our  sins,  and  thus  effected 
our  reconciliation  with  God'".  On  any  other  supposition 
than  rhis,  the  whole  Mosaic  ritual  was  absurd,  and  the  writ- 
ings of  the  New  Testament  are  altogether  calculated  to 
deceive  us. 

From  considering  the  nature  of  our  Lord's  sufferincrs^ 
let  us  proceed  to  notice 

IL  The  end  of  them 

Llis  one  great  design  was  to  bring  us  to  God  : 

].  To  a  state  of  acceptance  with  him 
[We  were  "  enemies  to  God  in  our  minds  by  wicked 
works ;"  nor  could  we  by  any  means  reconcile  ourselves  to 
God:  we  could  not  bif  obedience;  because  the  law  required 
perfect  obedience;  which,  having  once  transgressed  the  law 
we  could  never  afterwards  pay  :  nor  could  we  /;//  suj/enno-, 
because  the  penalty  denounced  against  sin  was  eternal,  atul 
consequently,  if  once  endured  by  us,  could  never  be  remitted. 
But,  wlien  it  was  impossible  for  us,  to  restore  ourselves  to 
God's  favour,  we  were  reconciled  to  him  by  Christ's  obedience 

unto 

•^  Dan.  ix.  26.  '^  1  Pet.  i.  19,  '  John  xv'vi.  3S.  &  nIx.  6. 

'  'Y9ri\',  tills  imports  substitution.     See  Rom.  v.  7.  in  the  G:eek. 
f  Isui.  liii.  6.  ^  lb.  ver.  4.  ■  1  Cor.  v.  -21. 

^  lleb.  passim.  '  .lolui  iii.  1(5. 

Epb.  V.  '2,  and   1  John  ii.  i.] 


300       NATURE  AND  ENDS  OF  CIIRISt's  DEATH.     (55^.) 

unto  death",  and  to  effect  this  reconcihation  was  the  very  end 
for  which  he  laid  down  his  life  °.] 

2.  To  the  enjoyment  of  his  presence 

[The  holy  of  holies  was  inaccessible  to  all  except  the 
high  piie.-^t;  nor  could  even  he  enter  into  it  except  on  the 
great  day  oF  annual  expiation  P.  15ut  at  the  very  instant  oi' 
our  Lord's  death,  while  the  Jews  were  worshipping  in  the 
temple,  the  vail  was  rent  in  twain  from  the  top  to  the  bottom, 
and  tiic  most  holy  place  was  opened  to  the  view  of  all  "5.  This 
was  intended  to  declare,  that  from  thenceforth  all  might  have 
the  freest  and  most  intimate  access  to  God  '.  All  are  now 
made  priests  unto  God';  and,  in  this  new  and  living  way, 
may  come  to  his  raerey-scat  to  behold  his  glory,  and  to  enjoy 
his  love '.] 

3.  To  the  possession  of  his  glory 

[It  was  not  only  to  save  us  from  condemnation,  but  to 
exalt  us  to  everlasting  hapj)iness,  that  Jesus  died.  The  sal- 
vation which  he  procured  for  us,  is  a  "  salvation  with  eternal 
glory"."  The  robes  in  which  the  celestial  spirits  are  arrayed;, 
were  washed  in  his  blood  "  ;  and  all  the  ransomed  hosts  unite 
in  ascribing  to  him  the  felicity  they  enjoy-.  Nothing  short 
of  this  could  answer  the  purposes  of  his  love  ^ ;  and  the 
accomplishment  of  this  was  the  ultimate  end  of  all  he 
suifered ".] 

Before  we  conclude  this  suhject,  let  us  contemplate 

1.  How  great  is  the  love  of  Christ  to  our  fallen  race*"! 

2.  How  cheerfully  should  we  endure  sufferings  for  his  sake  "^  ^ 

3.  How  inexcusable  will  they  be  who  continue  still  at  a 
distance  from  their  God '' ! 

"  Col.  i.  21,  11.     Rom.  V.  10.  °  F,[)h.  ii.  if?. 

f   Ileb.  ix.  7,  8.  1   INIntt.  xxvii.  50,  51.     '  Ej)li.  ii.  13,  18. 

»  Rev.  i,  6.  '   Heb.  x.  19 — 2'2.  arrd  xii.  18 — 24. 

"  2  Tim.  ii.  10.         *  Hev.  vii.  14.  ^  Hev.  v.  9,  10,  12. 

*  .lohn  xvii.  24.        '  Heb.  ii.  9,  10. 

^  Who  would  do  any  thing  like  thib'  fur  a  lellow-crealure  ? 
tlom.  V.  7,  8. 

<=  Compare  ver.  14.  with  the  text,  and  Ikb.  xiii.  12,  13.  an(> 
Acts  V.  41. 

''  John  XV.  22.  n  fortiori,  and  Ileb.  ii.  3. 


t   301    ] 


DLIV.     Christ's  compassion  to  lost  sinneiis, 

I, like  xix.  41,  42.  And  n^Iien  he  teas  come  near,  he  beheld  the 
i'iti/,  and  zcepf  over  it,  sai/ing,  If  thou  hadst  knuzcn,  even 
i/iuti,  at  least  in  this  thj/  dai/,  the  fhins^.s  zchich  belong  unto 
thi/  peace  !  but  now  thej/  are  hid  from  thine  eijes, 

IN  profane  history  we  are  often  eailcd  upon  to  admire 
tiie  actions  of  conquerors,  and  of  heroes.  13ut  most  of 
the  feats  proposed  for  our  admiration  serve  rather  to  evince 
the  depravity  of  our  nature;  and  are  calculated  only  to 
excite  horror  and  disgust  in  a  well-instructed  mind.  Per- 
haps, of  real  magnanimity,  the  world  never  yet  witnessed 
^  more  glorious  instance  than  that  before  us ;  wherein 
we  behold-  the  Saviour  of  mankind  weeping  over  his 
blood-thirsty  enemies,  and  most  pathetically  lamenting 
their  invincible  ignorance  and  unbelief.  To  enter  fully 
into  the  scope  of  his  words,  it  will  be  necessary  to  con-» 
sider  theni 

I.  In  reference  to  Jerusalem 

The  Jews  had  long  been  the  most  favoured  nation 
under  heaven 

[They  had  had  the  oracles  of  God  committed  to  them, 
when  the  rest  of  the  world  were  left  to  the  suggestions  of  un- 
enlightened reason.  The  way  of  life  and  salvation  was  exhibited 
to  them  in  their  daily  sacrifices,  and  more  especially  in  those 
offered  annually  on  the  great  day  of  atonement.  They  had 
been  taught  by  a  long  succession  of  prophets,  who  were 
divinely  qualified  and  commissioned  to  make  known  to  them 
the  will  of  God.  Above  all,  they  had  now  been  privileged 
to  hear  the  Messiah  himself,  and  to  see  all  his  doctrines  con- 
firmed with  the  most  numerous,  most  stupendous,  and  most 
unquestionable  miracles.  These  were  such  advantages  for  the 
obtaining  of  eternal  life  as  none  others  ever  enjoyed,  and  such 
as  must  have  proved  effectual,  if  Satan  had  not  blinded  their 
eyes,  and  hardened  their  hearts.] 

But  they  were  now  speedily  to  be  given  over  to  the 
iudiiments  they  had  merited 

[They  bad  in  no  respect  rendered  unto  God  according 
to  the  benefits  received  Irom  him.  On  tl)e  contrary,  they- 
had  made  void  the  law,  and  established  their  own  traditions 
as  of  superior  obligation,  instead  of  hearkening  to  the 
prophets,  they  persecuted  them  unto  death :  and  instead  of 

yielding 


302     Christ's  compassiox  to  lcst  sinners.  (554.) 

yieldinc;  to  the  wisdom  and  authority  of  the  Messiah,  they 
impulecl  his  miracles  to  a  confederacy  with  the  devil,  and 
incessantly  plotted  to  take  away  his  life.  AVithin  the  space  of 
four  (lavs  they  were  to  fdl  up  the  measure  of  their  iniquities 
by  effecting  their  nund»rous  purposes:  and  wrath  was  in  due 
time  to  come  upon  them  to  the  uttermost  for  all  the  righteous 
blood  that  they  had  spilled,  from  the  blood  of  righteous  Abel 
to  the  blood  of  Christ  and  his  apostles.  They  were  to  be 
given  up  to  judicial  blindness  and  obduracy;  and  the  whole 
nation  were  to  suffer  sucli  calamities  from  the  bunds  of  the 
Romans,  as  never  had  been  endured  by  any  nation  since  the 
foundation  of  the  world  :  and  all  this  was  but  an  earnest  of- 
infinitely  heavier  judgments,  which  were  to  abide  upon  them 
for  ever  and  ever.] 

Our  Lord,  foreseeing  their  iinpending  miseries,  was 
filled  with  compassion  towards  them 

[He  might  well  have  spoken  to  them  in  those  terms  of 
indignant  triumph,  "  Ye  serpents,  ye  generation  of  Vipers,  how' 
shall  ye  escape  the  damnation  of  hell  f"  But  he  had  far  other 
thoughts  on  this  occasion  :  knowing  the  full  extent  of  the 
jTiiseries  that  were  coming  on  them,  his  bowels  yearned  over 
them.  Nor  did  he  only  pity  them  as  one  possessed  ol"  human 
passions,  but  as  their  Mediator,  who  had  come  from  heaven 
to  seek  and  save  them.  Perhaps  too  the  thought  that  he 
should  one  day  be  their  Judge,  and  be  necessitated  to  pass  the 
awful  sentence  of  condemnation  on  their  souls,  oppressed,  and, 
for  a  moment,  overwhelmed  his  spirit  Often  had  he  already 
travailed,  as  it  were,  in  birth  with  them,  and  now  he  was 
about  to  lay  down  his  life  for  them  ;  but,  except  to  a  little 
remnant,  his  efforts  would  be  in  vain  :  with  respect  to  far 
the  greater  part  of  them,  the  things  belonging  to  their  peace 
were  about  to  be  hid  from  their  eyes  :  yet  if  even  at  that 
hour  they  would  have  repented,  he  would  gladly  "  have 
gathered  them,  even  as  a  hen  gathereth  her  chickens  under 
iier  wings."  But,  alas!  they  would  not;  and  he  foresaw  more- 
over thiU  they  never  would  :  and  therefore,  despairing  of  ever 
brinoiu"-  them  to  happiness,  he  looked  on  them  with  the 
tenderest  emotions  of  pity,  and  with  a  flood  of  tears  poured 
forth  this  pathetic  lamentation.] 

Nor  cotdd  the  circumstances  he  was  in  at  all  divert  his 
attention  from  them 

[He  was  surrounded  by  vast  multitudes  of  people,  yet  was 
he  not  ashamed  to  stop  the  procession,  and  to  weep  before 
them  all.  They  were  all  crying  "  Hosanna  to  the  Son  of 
David  ;  blessed  be  he  that  cometh  in  the  name  of  the  Lord ; 
Hosanna  in  the  highest;"  yet  was  he  deaf  to  their  acclama- 
tions and  hosannas.  He  foresa\;^-€ll  the  contlicts  which  he 
was  about  to  sustain,  and  the  agonies  he  was  speedily  to  suffer 

for 


(554.)    Christ's  compassion  to  lost  sinneus.     303 

for  the  satisfying  of  divine  justice;  yet  was  he  altogether 
insensible  to  his  own  concerns,  and  occupied  about  the  welfare 
of  his  most  inveterate  enemies.  Who  but  God  could  have 
possessed  so  great  a  mind,  or  manifested  such  unbounded 
compassion  ?] 

But,  not  to  confine  these  things  to  the  Jews,  let  us 
consider  them  further 

II.  In  reference  to  ourselves 

Peculiar  as  these  circumstances  were,  they  were  both 
written  for  our  admonition,  and  intended  to  represent  the 
compassion  which  Jesus  yet  bears  towards  us. 

We,  like  the  Jews,  have  had  a  day  of  grace  afforded  us 

[The  things  belonging  to  our  peace  have  been  plainly 
revealed  to  us,  and,  we  trust,  faithfully  declared  amongst  us. 
The  way  of  acceptance  through  the  atoning  sacrifice  of  (Mirist 
has  incessantly  been  pointed  out  in  the  written  word,  in  the 
offices  of  our  liturgy,  in  the  administration  of  the  sacraments, 
and  in  the  preachecl  gospel.  Moreover  the  Holy  Spirit  has 
often  striven  with  us  to  bring  us  to  repentance ;  but,  with 
respect  to  very  many  amongst  us,  tlie  means  have  hitherto  been 
used  in  vain.  There  are  yet  too  many  unacquainted  with 
their  depravity,  and  unsolicitous  about  an  interest  in  the 
Saviour.  Deeply  as  their  eternal  peace  is  involved  in  these 
things,  they  are  ignorant  of  then^,  if  not  in  theory,  at  least 
in  their  practical  and  sanctifying  efHcacy.] 

With  respect  to  many,  this  day  of  grace  is  quickly 
drawing  to  a  close 

[Certain  it  is  that,  even  while  we  are  yet  possessing  the 
outward  means  of  grace,  the  inward  power,  that  alone  can 
render  them  cflt^ctual,  may  be  withdrawn,  God  plainly  warns 
us  that  '*  his  Spirit  shall  not  alway  strive  with  man  :"  and  that 
by  continuing  to  resist  the  Holy  Ghost,  we  may  not  only 
"  grieve"  and  "  vex"  him,  but  may  ultimately  "quench"  his 
sacred  motions.  And  how  inexpressibly  dreadful  is  the  state 
of  one,  concerning  whom  God  has  said,  "  He  is  joined  to 
idols,  let  him  alone!"  If  once  this  sentence  be  pronounced, 
the  things  belonging  to  our  peace  will  be  as  elfectually  iiiddeu 
from  our  eyes,  as  if  we  were  cut  oft"  out  of  the  land  of  the 
living:  and  we  shall  live  henceforth  only  to  add  sin  to  sin, 
and  to  "  treasure  up  wrath  against  the  day  of  wrath."  But  at 
all  events  as  soon  as  death  cumcs,  our  day  of  grace  must  ter- 
minate ;  and  if  we  have  lived  all  our  days  ignotant  of  Christ 
and  his  salvation,  we  have  then  no  more  hope  of  mercy  than 
the  fallen  angels.  And  how  many  arc  there,  not  only  of  the 
aged  and  infirm;  but  also  of  the  young  and  healthy;  against 

whom 


304     Christ's  compassion  to  lost  sinners.    (554.) 

^\hom  death  lias  already  pointed  his  dart,  and  whose  speedy 
dissolution  is  foreknown  to  God  !] 

And  may  we  not  suppose  that  Jesus  is  now  lookuig,  as 
it  were,  upon  them  with  tender  compassion  ? 

[He  has  not  now  indeed  tiie  same  susecptihility  of  grief 
and  sorrow  whieh  once  he  had  :  but  does  he  not  long  for  the 
salvation  of  sinners  as  much  as  ever:  Does  he  not  look  on 
some,  whose  day  of  grace  is  nearly  passed,  and  say,  "  O  that 
thou  mightcst  know,  at  least  in  t/iis  thy  dui/,  the  things  that 
belong  unto  thy  peace  r"  Docs  he  not  behokl  even  the  proudest 
Pharisee,  and  tlie  most  abandoned  profligate,  and  v.ithout 
excluding  either  of  them  from  his  mercy,  say,,  O  that  tlwii^ 
even  thou,  wouldest  turn  unto  me,  that  1  might  save  thee  ! 
Yes  surely,  his  address  to  every  sinner  is,  "  Turn  ye,  turn  ye 
from  your  evil  ways,  for  why  will  ye  die,  O  house  of  Israel?" 
Let  us  suppose  for  a  moment  that  he  were  to  come  into  this 
assembly,  and  to  look  round  about  upon  us  all ;  what  would 
be  the  feelings  of  his  benevolent  heart  ?  Mcthinks,  when  lie 
beheld  so  many  ignorant  of  his  salvation,  and  perishing  in  the 
midst  of  mercy,  he  would  burst  into  a  flood  of  tears.  A  sight 
of  so  many,  who  by  disease  or  accident  will  soon  be  hurried 
into  the  eternal  world,  while  yet  they  are  unprepared  to  meet 
their  God;  a  sight  of  so  many  continuing  gay  and  thought- 
less, or  careful  only  about  this  present  world,  would  pierce 
him  with  the  deepest  sorrow^  and  extort  from  him  a  lamen- 
tation similar  to  that  before  us.  Yea,  at  this  moment  is  he 
inspecting  all  our  liearts,  and,  as  far  as  his  situation  admits  of 
it,  is  grieved  on  our  account:  nor  can  all  the  anthems  of  saints 
around  the  throne  so  occupy  his  attention,  as  to  make  him 
regardless  of  our  deplorable  condition.] 

Let  us  then  see  the  folly  of  an  inconsiderate  and  care- 
less state 

[Perhaps  many  in  that  day  might  wonder  at  this  exercise 
of  Christs's  compassion,  and  consider  his  weeping  over  the 
people  as  a  mark  of  folly  and  extravagance;  and  many  at 
this  time,  if  they  should  behold  a  servant  of  Christ  expressing 
a  concern  for  immortal  souls  in  the  same  way,  would  laugh 
at  him  as  a  weak  enthusiast.  But  who  that  knows  the  value 
of  a  soul,  and  sees  in  what  a  delusive  security  the  generality 
are  living,  must  not  confess,  tliat  there  is  just  occasion  for 
all  the  compassion  we  can  exercise,  and  all  the  zeal  we  can 
put  forth  ?  Can  we  imagine  that  Jesus  would  have  felt  so 
much,  or  given  such  vent  to  his  feelings  on  this  occasion,  if 
there  had  not  been  sullicient  reason  for  it :  sup|)ose  we  knew 
lor  certain,  that  one  amongst  us  had  lost  his  day  of  grace; 
would  it  not  become  us  all  to  jjteep  over  him  ?  Let  us  then 
learn  to  weep  for  ourselves  ;  and  sgek  the  things  belonging  to 

our 


(554.)   Christ's  compassion  to  lost  sixxeks.     305 

our  peace,  lest  they  be  speedily,  and  for  ever,  hid  from  our 
eyes.] 

Let  us  also  acknowledge  the  blessedness  of  a  converted 
state 

[If  our  Lord  wept  over  the  ignorant  and  ungodlv,  we 
may  well  conceive  that  he  would  rejoice  over  those  who  are 
divinely   instructed,    and    walking  in   the   way  of  godliness. 
Indeed  he  has  represented  himself  as  the  shepherd  rejoicing 
over  his  recovered  sheep,  and  the  father  over  the  returnino^ 
prodigal.     He  has  even  said,  "  He  will  rejoice  over  us  with 
joy,  he  will  rest  in  his  love,  he  will  joy  over  us  with  singing." 
Surely  then  neither  is  this  without  a  cause  :    there  must   be 
real  reason  for  joy,  if  Jesus  himself  rejoice  over  us.     A  soul 
enlightened,  sanctified,  and   saved!    O,  what  cause  forjox^! 
Who  that  knows  the  temporal,  and  much  more  the  eternal 
judgments  that  fell  upon  the  great  body  of  the  Jewish  nation 
would   not   incomparably  prefer  the  state  of"  those,  who  are 
persecuted  unto  death,  before  that  of  their  proud  oppressors  ? 
Let  us   then  improve  "  this  our  accepted   time,  our  day  of 
salvation."     Let  us  be  earnest  in  fleeing  from  the  wrath  to 
come,  and  in  laying  hold  of  eternal  life :   so  shall  we  have 
reason   for  triumph,  though   in  the  most  afflictive  circum- 
stances ;  and  shall  rejoice  forever  in  the  presence  of  our  God 
when  all  others  shall  be  "  cast  into  that  lake  of  fire^  where  is 
weeping,  and  wailing,  and  gnashing  of  teeth."  ] 


DLV.     god's  regard  for  his  people. 

Deut.  xxxii.  9 — 12.  The  Lord  ^s  portion  is  his  people;  Jacob 
is  the  lot  of  his  inheritance.  He  found  him  in  a  desert  landy 
and  in  the  naste-hoztiing  zdlderness  ;  he  led  him  about,  he 
instructed  him,  he  kept  him  as  the  apple  of  his  eye.  As  an. 
eagle  stirreth  up  her  nest,Jluttereth  over  her  young,  spreadeth 
abroad  her  zcings,  taketh  them,  beareth  them  on  her  wings ; 
so  the  Lord  alone  did  lead  him,  and  there  zms  no  strange  god 
zcith  him. 

THE  declarations  of  God  in  his  word  are  the  principal 
source  from  whence  we  derive  our  knowledge  of  the 
Deity.  But  much  may  be  learned  also  from  the  dispen- 
sations of  his  providence,  both  from  those  whicli  are  re- 
corded in  the  inspired  volume,  and  those  which  pass  daily 
before  our  eyes :   nor  can  we  more  profitably  employ 

Vol.  V.  X  our 


306  god's    llEGAKD    FOR    HIS    PEOPLE.  (555,^ 

our  thoughts  than  in  meditating  on  his  deahngs  towards 
the  church  in  general,  and  ourselves  in  particular.  This 
Moses  recommended  to  the  Israehtes  just  before  his  final 
departure  from  them.  He  assured  them  that  God,  as 
far  back  as  the  Deluge,  had  appointed  the  boundaries  of 
the  different  kingdoms,  with  an  express  reference  to  the 
children  of  Israel ;  and  that  he  had  assigned  to  Canaan, 
that  accursed  son  of  Noah,  and  to  his  posterity,  the  land 
which  he  had  marked  out  for  his  chosen  people,  and 
which  the}',  in  pursuance  of  his  will,  were  now  about  to 
possess  *.  And,  with  respect  to  themselves  in  particular, 
he  had  conducted  them  with  astonishing  kindness  and 
condescension  from  their  first  entrance  into  the  wilderness 
to  that  present  moment. 

His  words  on  that  occasion  will  naturally  lead  us  to 
consider 

I.  God's  regard  for  his  people 

God  has  chosen  his  people  from  eternity 

[This  is  the  first  idea  wliich  arises  from  their  being  called 
"  the  lot  of  his  inheritance."  The  land  of  Canaan  was  to  be 
divided  by  lot,  that  God  might  choose  and  appoint  the  inhe- 
ritance of  every  tribe.  Thus  he  had  chosen  them  out  of  all 
the  nations  upon  earth,  not  because  they  were  more  numerous 
or  more  holy  than  others  (for  they  were  the  fewest  of  any, 
and,  from  first  to  last,  a  stilf-neckcd  people)  but  simply  of  his 
own  sovereign  will  and  pleasure :  "  he  loved  them,  because  he 
would  love  them  ''." 

And  is  it  not  in  the  same  sovereign  way  that  he  has  chosen 
lis  r  Has  he  not  "  loved  us  with  an  everlnstinii;  love,"  even 
before  the  foundation  of  the  world  %  and  called  us  of  his 
own  purpose  and  grace,  without  any  respect  to  our  works 
cither  past  or  future''.^  Surely  to  every  one  of  Christ's  dis- 
ciples must  ii  be  said,  "  \c  have  not  chosen  me,  but  I  have 
cliosen  you  '^."  ] 

He  esteems  them  as  his  peculiar  property 

[All   things,   in  some   sense,  belong  to  the   Christian*": 

but  his  hereditary  portion  is  distinouished   by  him  from  all 

other  lands  as  that  to  which  he  has  a  peculiar  claim.     Thus 

the  whole  universe  belongs  to  him  wiio  formed  it;   but  his 

people 

»  \er.  7,  8. 

*  Deut.  vii.  6-8.  and  x.  14,  15.  When  he  first  revealed  his 
choice  of  them,  they  not  only  did  not  exist,  but,  huma/ilj/  speaking,  it 
was  impossible  they  ever  shoutcfexist,  Gen.  xvii.  16' — 19. 

"  Jer.  xxxi.  3.  and  £ph.  i,  4,  ^  2  Tim.  i.  9. 

•  John  XV.  16.  f   I  Cor.  iii.  a2. 


(555.)       god's  regard  for  his  people.     307 

people  are  "  his  portion,"  and  his  "  pecuHar  treasure  ^;"  he 
has  set  tlieni  apart  fur  that  purpose'' ;  and  he  considers  them 
in  this  view  '.  They  are  to  him  like  the  first-ripe  fig'',  which 
is  seized  with  avidity  as  a  precious  morsel,  and  is  devoured  as 
soon  as  ever  it  is  plucked  from  the  tree '.] 

He  expects  a  revenue  of  glory  from  them 
[God  is  passive/i/  glorified  even  by  those  who  are  the 
farthest  from  any  design  to  honour  him.  But  he  has  formed 
his  people  that  they  may  actively  promote  his  glory  in  the 
world  ".  Were  it  not  for  these,  he  would  soon  be  forgotten 
upon  earth ;  nor  would  receive  any  more  glory  from  fallen 
man  than  he  does  from  the  apostate  angels.  But  these  confess 
him  with  their  lips,  and  honour  him  in  their  lives.  In  this 
view  therefore  they  arc  dear  unto  him,  even  as  an  inheritance 
to  its  owner,  who  derives  from  it  his  daily  subsistence,  and  an 
abundant  revenue.] 

The  greatness  of  his  regard  for  his  people  appears  from 

II.  His  care  over  them 

This  is  represented  in  the  text  as 

1.  Seasonable 

[God,  having  brought  his  people  out  of  Egypt,  took  them 
under  his  especial  care  in  the  wilderness,  where  it  was  not 
possible  for  them  to  subsist  by  means  of  human  eflbrts,  and 
where,  without  such  interposition,  they  must  have  speedily 
perished,  either  from  the  assaults  of  noxious  animals,  or  the 
no  less  fatal  effects  of  drought  and  famine  ", 

And  may  not  this  fitly  characterize  the  state  of  the  unre- 
generate.''  Surely  they  are  "  in  a  desert  land,''  where  is  no 
provision  for  their  souls;  and  "in  a  waste-howling  wilderness," 
where  nothing  but  destruction  and  eternal  misery  awaits 
them",  in  this  state  are  men,  when  God  first  reveals  himself 
to  tiicm,  and  takes  them  under  his  care?:  and  it  is  to  his 
gracious  interposition  they  owe  it,  that  they  were  not  utterly 
consumed  "^.J 

2.  Extensive 

[God  '*  led  about"  his  people  from  place  to  place:  the 
pillar  and  the  cloud  never  forsook  them  for  the  space  of  forty 
years'.     "  He  instructed  them"  by  his  revealed  will,  his  in- 
stituted 

«  Exod.  xix.  5.  >>  Lev.  xx.  a6. 

*    Ps.  CXXXV.  4.  k     J^os    ix.   10. 

'  Isai.  xxviii.  4.  See  Bp.  Lowth's  note  upon  it.    ""  Isai.  xliii.  21. 
"  Deut.  viii.  15.    Jer.  ii.  6.  °  Ps.  cvii.  4,  5. 

P  This  is  strongly  described  under  anotber  figure,   Ezck.  xvi.  4—6. 
■i  Lam.  iii.  22.  '  Exod.xiii.  21,  22. 

X  2 


3o8  god's  regard  for  his  people.        (555.) 

stitiited  ordinances,  his  holy  Spirit ' :  "  he  kept  them  as  the 
apple  of  his  eye  "  from  every  danger,  so  that  no  evil  came  to 
them,  unless  when  it  was  immediately  sent  by  him  as  the 
punishment  of  their  transgressions*. 

Thus  does  he  also  take  care  of  all  our  concerns.  He  guides 
us  in  a  mysterious  way  by  his  good  providence,  and  causes  us, 
if  at  any  time  we  are  turning  to  the  right  hand  or  to  the  left, 
to  hear  a  voice  behind  us  saying,  "  This  is  the  way;  walk  ye 
in  it"."  He  causes  the  light  of  his  truth  to  shine  into  our 
hearts",  and  reveals  even  to  babes  the  things  which  are  hid 
from  the  wise  and  prudent  y.  And  how  marvellously  does  he 
keep  us,  insomuch  tiiat  notwithstanding  our  warfare  has  been 
against  all  the  principalities  and  powers  of  hell,  "  there  lack- 
eth  not  one"  of  those,  who  have  truly  fought  under  the 
banners  of  their  Lord^.  Whatever  has  been  wanting,  either 
of  direction  or  support,  has  been  invariably  communicated  ia 
the  hour  of  need.] 

3.  Affectionate 

[How  beautiful  an  image  is  here  presented  to  our  view  ! 
Conceive  the  eagle  fluttering  over  her  young  to  shew  them 
how  to  use  their  wings,  and  stirring  them  up  from  their  nest 
in  order  that  they  may  attempt  to  fly,  and  darting  under  them 
with  incredible  swiftness,  if  she  perceive  them  unequal  to  the 
task,  in  order  to  bear  them  up  again  to  their  nest  on  her  own 
wino-s  :  what  a  picture  does  this  give  us  of  the  assiduity  and 
tenderness  with  which  God  instructed  his  people  in  the  wil- 
derness! And  how  admirably  does  it  illustrate  his  care  of  m5.' 
Strange  to  say,  he  has  taught  us  by  his  own  example ;  for  he 
has  become  a  man,  that  he  might  shew  us  how  man  ought  to 
walk.  He  has  also  stimulated  us  by  his  Spirit,  when  we  have 
been  backward  to  exert  the  feeble  ])Owers  we  possessed.  And, 
if  at  any  time  he  has  seen  us  ready  to  fall,  with  what  alacrity 
has  he  come  to  our  aid,  and  borne  us,  as  it  were,  on  his  own 
pinions  to  a  place  of  safety  !  Thus  has  he  trained  us  for  high 
and  heavenly  flights,  and,  with  inexpressible  tenderness, 
watched  over  us  for  good.] 

4.  Unrivalled 
[Not  one  among  the  gods  of  the  heathen  rendered  him 

any  assistance  in  the  preservation  of  the  people.  All  that  God 
wrouglit,  he" wrought  "  alone*." 

And  who  is  he  that  can  pretend  to  rivalship  with  God  in 
the  care  of  us'^  Yea,  who  is  there  that  can  claim  the  smallest 
share  in  his  honour  ?  who  has  taught  us  ?  who  fed  us  ?  who 

kept 

'   Neh.  ix.  19,  20.     .^^  *   lb.  ver.  21. 

"  Isai.  XXX.  21.  *  2  Cor.  iv.  C. 

'  Matt.  xi.  25.  *  Numb.  xxxi.  4.9. 
*  Deut.  i.  31. 


[555.)  GOD*S    REGARD    FOR    HIS    PEOPLE.  309 

kept  US  ?  Many  indeed,  as  Moses  was,  have  been  instruments 
in  God's  hands  :  but,  of  themselves,  they  contributed  no 
more  than  the  rod  of  Moses,  or  than  the  rams'  horns  in  the 
fall  of  Jericho.  God  is  the  sole  "  author  of  every  good  and 
perfect  o-ift*';"  and  to  him  alone  must  aH  the  glory  of  our 
salvation  be  referred  *.] 

Infer 

1.  How  fixed  and  fervent  should  be  our  love  to  Christ  ** ! 

2.  How  simple  and  entire  should  be  our  dependence  on 
liim  '^ ! 

3.  How  active  and  uniform  should  be  our  zeal  in  hfa 
service '^! 

^  James  i.  17.  '   1  Cor.  i.  31. 

''  It  was  Christ  who  led  his  people  through  the  wilderness. 
Compare  Exod.  xxiii.  20,  with  1  Cor.  x.  y.  and  Heb.  xi.  26;  and 
doubtUss  he  is  the  preserver  of  his  people  now,  Eph.  i.  22,  23. 

=  Prov.  iii.  3—5.  ^  1  ^iina.  xii.  24. 


DLVI.       PRESERVATION    FROM    SIN    MORE    DESIRABLE 
THAN     DELIVERANCE    FROM    AFFLICTION. 

John  xvii,  15.    I pruy  not  that  thou  shouldest  take  them  out  of 
the  world,  but  that  thou  shouldest  keep  them  from  the  evil. 

WE  admire  the  solicitude  which  a  dying  parent  ex- 
presses for  the  future  and  eternal  welfare  of  his  children — 

Nor  can  we  easily  shake  off  the  concern,  which  such  a 
spectacle  creates  in  our  minds — 

Such  a  scene,  but  incomparably  more  affecting,  is 
liere  presented  to  our  view — 

The  Saviour  of  the  world  was  unmindful  of  his  own 
impending  sorrows — 

And  was  altogether  occupied  with  the  concerns  of  his 
church  and  people — 

Having  given  his  last  instructions  to  his  disciples,  he 
poured  out  his  soul  in  prayer  for  them — 

One  of  the  principal  subjects  of  his  prayer  is  specified 
in  the  text — 

We  shall  consider 

I.  Why  he  did  not  pray  for  their  removal  from  the  world 

X  3  He 


310  PRESERVATION    FROM    SI?f.  (556.) 

He  had  just  declared  that  the  world  hated  his  dis- 
ciples— 

Hence  \vc  might  suppose  that  he  should  wish  them  to 
be  taken  out  of  the  world — 

And  many  reasons  might  have  been  urged  by  him  to 
enforce  such  a  request 

[God  had  often  taken  away  his  beloved  people  in  a  signal 
manner" — 

He  speaks  of  a  sudden  removal  in  evil  times  as  a  favour  to 
them'' — 

He  would  hereby  manifest  his  indignation  against  the  world 
for  crucifying  his  Son — 

And  our  Lord  might  then  have  carried  his  disciples  with 
him  as  trophies — 

Nor  can  we  doubt  but  that  such  a  measure  would  have  been 
extremely  pleasing  to  his  disciples — ] 

But  on  the  whole  such  a  petition  would  have  been 
inexpedient 

1.  On  account  of  the  world 

[The  disciples  were  to  be  the  instructors  of  mankind'' — 

And  to  be  living  examples  of  true  piety  ^ — 

They  were  also  to  intercede  on  behalf  of  their  fellow- 
creatures— 

But,  if  they  were  taken  away  together  with  our  Lord,  their 
commission  could  not  be  executed — 

And  the  world  would  lose  the  benefit  of  their  instructions 
and  prayers — 

Wbat  an  inconceivable  loss  would  this  have  been  both  to 
Jews  and  Gentiles  ! — 

Yea,  in  what  a  state  of  ignorance  should  we  ourselves  have 
been  at  this  moment ! — ] 

2.  On  God's  account 

[The  disciples  were  to  be,  like  the  dispossessed  Gadarene, 
monuments  of  God's  mercy  '— 

They  were  to  exemplify  in  their  own  persons  the  all-suffi- 
ciency of  divine  grace  under  every  situation — 

They  were  to  be  instruments  also  whereby  the  eternal 
counsels  of  the  Deity  were  to  be  accomplished — 

Their  removal  therefore  would  have  robbed  God  himself  of 
his  glory—] 

3.  On 

*  Ileb.  xi.  5.    2  Kings  ii.  n.  *  Isai.  Ivii.  i. 

*  Matt,  xxviii.  19.  *  Matt,  v.  14. 

''  Luke  viii.  39. 


(556.)  PRESERVATION    FROM    SIN.  3II 

3.  On  account  of  the  disciples  themselves 

[They  would  have  been  glad  to  have  accompanied  tlieir 

Lord —  ^       ,    .       T  1 

But  it  would  not  have  been  for  then-  advantage  at  that 

time —  ,        ,    •    1  1  1 

Their  reward  was  to  be  proportioned  to  then-  labours  and 

sufferings' —  .  1        ,     i   , 

li'  they  had  been  taken  away  at  that  tune  they  had  done 

but  little  for  God— 

Consequently  they  would  not  have  possessed  so  bright  a 
crown  as  they  now  do — 

How  glad  are  they  nozo  that  their  abode  on  earth  was 
prolonged ! — ] 

The  request  which  our  Lord  offeied  for  them  was  far 
better 

II.  Why  he  prayed  that  they  might  be  kept  from  the 
evil  of  it  •  „ 

Satan  is  by  way  of  eminence  called  ''  the  evil  one   — 

He  is  incessantly  plotting  the  destruction  of  God's 
chosen  people^ — 

And  our  Lord  might  have  respect  to  their  preservation 

from  him  ^ —  .    . 

But  he  rather  refers  to  the  moral  evil  that  is  m  the 

world — 

And  there  was  good  reason  why  he  should  pray  for 

their  deliverance  from  that 

1.  The  temptations  they  would  have  to  encounter 
were  innumerable 

[Their  poverty  might  beget  impatience  and  discontent — 

Their  persecutions  might  provoke  them  to  retaliation  and 

revenge —  i      1        •   1 

Their  incessant  danger  of  a  violent  dealii   might   tempt 

them  to  apostasy — 

They  were  to  have  innumerable  trials  from  without,  and 

from  within — 

How  needful  then  was  it  that  they  should  have  an  ahiiiglUy 

keeper ! — ] 

'2.  They 

f  1  Cor.iii.  S.  ^   1  Pet.  v.  8. 

*>  'Eh  tS  -crokyjgS — Satan  is  often  called  I  -cjor-ijc,-,  Eph.  vi.  16.  and 
1  John  v.  18. 

X  4 


312  'PRESERVATION    FROM    SIN.  (556.) 

2.  They  were  utterly  unable  of  themselves  to  with- 
stand the  smallest  temptation 

[The  disciples  were  altogether  men  of  like  passions  with 
ourselves — 

Nor  had  they  any  more  sufficiency  in  themselves  than  the 
weakest  of  us  ' — 

The  most  confident  of  them  fell,  as  soon  as  he  boasted  of 
his  strength'' — 

Ahnighty  power  was  then,  as  well  as  wore?,  necessary  to  keep 
any  man  from  falling' — 

How  kind  then  was  our  Lord's  solicitude  to  interest  his 
Pather  in  their  beimlf ! — ] 

3.  Their  fall  would  be  attended  with  the  most  per- 
nicious consequences 

[It  would  open  the  mouths  of  their  adversaries,  and 
cause  them  to  blaspheme "" — 

It  would  utterly  destroy  all  hopes  of  success  in  their  own 
ministry — 

And,  even  if  they  should  be  recovered,  and  saved  at  last, 
they  would  be  deprived  of  a  great  part  of  their  reward  ■ — 

hlow  necessary  then,  and  how  gracious  was  our  Lord's 
request ! — ] 

Infer 

1.  How  unlike  are  the  generality  of  men  to  Christ! 
[Christ,  when  he  foresaw  the  trials  his  disciples  would 

endure,  did  not  deprecate  one — 

His  thoughts  were  occupied  only  about  their  eternal  in- 
terests— 

We,  on  the  contrary,  are  more  intent  on  our  present  ease — 
In  seasons  of  deep  affliction  we  lose  sight  of  the  ends  for 

which  our  trials  are  sent — 

And  are  ready  to  wish  for  death,  only  that  we  may  be  freed 

from  our  present  troubles — 

Even  good  men  have  sometimes  fainted  thus  in  the  day  of 

adversity  ° — 

But  let  us  learn  from  the  example  of  our  Lord  and  Saviour — 
Let  us  chiefly  deprecate  the  incursions  of  sin- 
Let  us  remember  that  there  is  no  evil  to  be  compared  with 

that — 

And  let  us  welcome  any  afflic4^n  which  may  help  to  purge 

us  from  our  dross — j 

2.  What 

*  1  Cor.  iii.  5.  ^  Matt.  xxvi.  33,  35,  74. 

'  Jude  '>4,  25.  "'  2  Sam.  xii.  14. 

"  1  Cor.  ill.  15.  "   J  Kings  xix.4.  Job  iii.  21. 


(^556.)  PRESERVATION    FROM    SIX.  313 

2.  What  a  mercy  is  it  that  we  have  a  gracious  advo- 
cate in  heaven ! 

[VV^e  often  ''  know  not  what  to  ask  for  as  we  ou^ht" — 

And  are  ready  to  offer  up  such  fooHsh  petitions  as  the  two 
disciples  once  did  p — 

But  we  may  commit  our  requests   to  our  mediator  and 
intercessor — 

And  through  him  we  shall  be  sure  to  obtain  such  blessings 
as  we  need — 

The  prayer  offered  in  the  garden  prevailed  for  all  his  dis- 
ciples— 

And  it  yet  prevails  for  all  who  beUeve  on  his  namei — 

Every  moment  of  our  preservation  from  sin  is  an  answer  to 
that  prayer— 

Nor  will  God  cease  to  answer  it  even  to  the  remotest  period 
of  time' — 

Let  us  then  be  thankful  that  we  have  such  an  advocate  with 
the  Father — 

Let  us  labour  most  for  that,  which  he  saw  to  be  so  necessary 
for  us — 

And  let  us  offer  for  ourselves  the  petitions  which  he  pre- 
sented to  God  on  our  behalf — ] 

'  Mark  x.  37.  "i  John  xvii.  20.  ^  2  Thess.  iii.  3. 


DLVIL       CHRISTIANITY    INTENDED    TO    PROMOTE    OUR 
HAPPINESS. 

John  XV.  11.    These  things  have  I  spoken  unto  you,  that  my  joy 
might  remain  in  you,  and  that  your  joy  might  beJ'uU. 

THOUGH  every  possible  perfection  was  exhibited  in 
its  brightest  colours  in  the  person  of  our  Lord,  yet  the 
most  striking  feature  of  his  character  was  benevolence — 
Like  the  sun  in  its  course,  he  diffused  blessin^rs  wherever 
he  went,  and  laboured  ^^  ith  indefatigable  zeal  to  promote 
the  good  of  mankind — By  his  discourses  as  well  as  by 
his  miracles  he  sought  to  advance  the  happiness  of  his 
followers — In  the  passage  before  us  he  assures  his  dis- 
ciples that  this  was  the  one  end  of  the  instructions  he 
had  given  them — That  we  may  improve  this  gracious 
declaration,  let  us  enquire 

L  What  things  he  had  spoken  to  them 

We 


314  CHRISTIANITY    INTENDED    TO  (55?.) 

We  do  not  apprehend  that  he  refers  to  his  disccurses 
in  general,  but  to  the  things  nhich  he  had  been  just 
uttering — 

The  doctrinal  part  of  what  he  had  spoken  related  to 
their  union  with  him 

[He  illustrates  their  union  with  him  by  the  similitude  of 
a  vine  and  its  branches;  and  informs  them  that  their  frnitful- 
ness  in  good  works  depended  entirely  upon  their  receiving  of 
grace  from  him  '■" — This  is  the  most  sublime,  and  the  most 
important  doctrine  of  our  holy  religion  —  It  is,  alas!  too 
commonly  overlooked  even  by  those  who  think  themselves 
w^ell  versed  in  the  truths  of  Christianity — 'It  does  not  so 
much  as  enter  into  the  mind  of  Christians  in  general — They 
have  no  idea  what  is  meant  by  an  union  with  the  Lord  Jesus 
Christ — They  have  some  general  notion  that  we  are  to  be 
saved  by  him  ;  but,  in  what  manner,  they  know  not — But  this 
doctrine  cannot  be  too  attentively  considered,  seeing  that  it  is 
the  very  corner-stone  of  our  religion,  the  one  means  of  pro- 
curing us  an  interest  in  Christ,  and  the  only  method  by  which 
we  can  derive  any  blessings  from  him — ] 

The  preceptive  part  directed  them  how  to  secure  the 
full  advantages  of  that  union 

[Some  might  possibly  infer  from  the  foregoing  repre- 
sentation, that  the  disciples  of  Christ  were  secure  by  virtue  of 
their  union  with  him,  even  though  they  should  not  exert 
themselves  at  all  in  the  way  of  duty — He  therefore  cautions 
his  disciples  against  any  such  mistake — He  bids  them  to 
"  abide"  in  him  by  the  continual  exercise  of  faith,  and  to 
approve  themselves  to  him  by  a  diligent  observance  of  his 
Commandments'' — These  injunctions  mark  the  duty  of  all  his 
followers — If  on  the  one  hand  we  must  not  depend  on  our- 
selves, but  receive  continual  supplies  of  grace  out  of  his 
fulness  ;  so  neither  on  the  other  hand  are  we  to  be  supine 
as  thoufh  we  had  nothing  to  do — We  must  go  to  him  in 
fervent  prayer  ;  rely  upon  him  with  unshaken  athance ;  and 
labour  to  serve  him  with  our  whole  hearts — ] 

After  having  delivered  these  instructions  our  Lord 
condescended  to  declare 

IL  For  what  end  he  spake  them 

The  slij^htest  alteration  in  cnr  translation  of  the  text 
will  both  remove  an  appearance  of  tautology,  and  suggest 
some  very  important  reflections  ' — 

Our 

»  Ver.  1—6.  ^         y  .  .     "  ^*^'"  ^'  ^"* 

«  CoDstru*  u  vfA.7»  with  h  x*?*  ^  •^*'- 


(557)  PROMOTE    OUR    HAPPINESS.  315 

Our  Lord  desired  to  confirm  the  joy  that  he  and   his 
disciples  mutually  communicated  and  received 

[Our  Lord  rejoiced  exceedingly  in  his  disciples,  even  as 
a  bridegroom  over  his  bride'' — His  delight  in  all  his  people  is 
as  great  as  language  can  possibly  express' — As  a  mother 
forgets  her  pangs  when  she  beholds  lier  first-born,  so  is  oiTr 
Lord  satisfied  with  the  travail  of  his  soul,  when  he  beholds 
those  whom  he  has  redeemed  with  his  blood  ^ — The  prospect 
of  saving  them  was  his  great  support  when  he  endured  all 
the  shame  and  misery  of  crucifixions — Now,  if  his  disciples 
should  turn  back  from  the  faith,  his  soul  can  have  no  more 

{>leasure  in  them  ^ — But  he  is  not  willing  to  resign  this 
lappiness,  and  to  feel  all  the  painful  sensations  which  their 
apostasy  would  occasion — He  wept  even  over  his  blood-thirsty 
enemies;  how  much  more  would  his  soul  be  filled  with  anguish 
if  any  of  his  elect  were  left  to  perish  ? — To  guard  effectually 
against  this  calamity,  he  shewed  to  his  chseiples,  and  left  on 
recoril  for  our  instruction,  both  the  privilege  and  the  duty  of 
all  his  followers — 

As  he  rejoices  in  his  disciples,  so  do  they  in  him — It  is  the 
most  distinguishing  feature  of  true  "  Christians,  that  they 
rejoice  in  Christ  Jesus  ^" — Some  are  so  highly  favoured  that 
they  rejoice  in  him  with  an  unspeakable  and  glorified  jo\' ''— 
Nor  would  Jesus  wish  them  ever  to  lose  that  joy — He  would 
rather  that  what  they  now  possess  should  be  perfected  in 
heaven — But,  alas!  how  would  it  all  vanish  in  an  instant,  if 
by  any  means  they  should  be  "  moved  from  their  stedfast- 
ness!" — That  they  might  never  thus  "  cast  away  the  rejoicino- 
of  their  hope,"  but  "  hold  it  firm  unto  the  end,"  and  finally 
"  obtain  a  full  reward,"  he  opened  to  them  whatever  might 
conduce  to  the  comfort  of  their  minds  or  the  encouragement 
of  their  souls — ] 

His  instructions  were  admirably  calculated  to  promote 
this  end 

[What  could  be  more  encouraging  to  his  disciples  at  that 
time,  or  indeed  at  any  time,  than  to  know  that  there  was  a 
fulness  of  grace  treasured  uj)  for  them  in  him  ? — What  more 
consoling  than  to  know  that  they  were  united  to  him  as 
branches  to  a  vine? — How  trivial  would  they  think  any  losses 
that  they  might  sustain,  or  any  trials  they  might  endure, 
when  they  had  such  provision  and  security  in  Christ  Jesus  !~ 
The  caution  also  that  was  given  them  would  of  necessity 

operate 

«"  Isai.  Ixii.  5.      See  other  figurative  representations,    Luke  xv. 

«  Isai.  Ixv.  18,  19.     Zeph.  iii.  17.  [4^  g^  24. 

Hsai.  hn.  11.  e  Heb.  xii.  2. 

^  Heb.  X.  38.                 '  Phil.  iii.  3.  k  ,  pgi^  j^  g_ 


31 6         CHRISTIANITY   PROMOTES  HAPPINESS.     (.557.) 

operate  to  make  them  w  atchful — Thus  would  they  be  pre- 
served both  from  open  and  secret  declensions,  and  "  be  to  theiv 
Lord  tor  a  praise,  and  for  an  everlastini^  name  that  should  not 
becutoiF'"— ] 

Infer 

1.  How  erroneous  is  the  idea  that  relision  tends  to 

o 

make  us  melancholy ! 

[A  religious  person  may  have  a  constitution  that  inclines 
to  melancholy  as  well  as  any  other  person — Or  he  may  be 
rcndcicd  melancholy  by  mistaken  views  of  religion — But  let 
not  the  blame  in  either  of  these  cases  attach  to  religion — We 
are  assured  that  the  gospel,  so  far  from  producing  such  an 
effect,  is  "  glad  tidings  of  great  joy  to  all  people" — it  enjoins 
us  all  to  "  rejoice  in  the  Lord  always  " — And,  where  it  is  best 
understood,  and  most  experienced,  namely,  in  heaven,  the 
most  exalted  joy  abounds  universalh'  without  the  smallest 
intermission — Let  then  this  prejudice  be  for  ever  banished — 
And  let  Christians  be  careful  so  to  walk  in  delightful  fellowship 
with  Jesus,  as  to  shew  to  the  world  that  his  yoke  is  easy  and 
his  burthen  light — ] 

2.  How  precious  ought  the  scriptures  to  be  in  our 

eyes ! 

[It  is  in  them  that  Jesus,  being  dead,  yet  speaketh  to  us — 
And  if  we  will  attend  to  his  instructions,  they  will  "  make  us 
wise  unto  salvation" — The  intent  of  every  word  he  there  utters, 
is,  to  secure  us  to  himself,  and  to  make  us  eternall}'  happy  with 
hiniself  in  heaven  -Why  then  do  we  not  love  the  scriptures 
more  ? — Why  do  we  give  such  a  decided  preference  to  books 
of  human  composition,  yea,  perhaps  to  plays,  or  novels,  or 
the  common  publications  of  the  day? — Let  us  no  longer  treat 
with  such  indignity  that  sacred  volume — "  Let  the  word  of 
Christ  dwell  in  us  richly  in  all  wisdom'"" — And  let  us  like 
the  prophet,  eat  it,  that  it  may  be  the  joy  and  rejoicing  of 
our  heart" — Especially  let  us  regard  what  it  speaks  of  our 
union  with  the  living  vine — Let  us  seek  to  be  ingrafted  into 
Christ;  that,  derivmg  sap  and  nourishment  from  him,  we 
may  be  fitted  for  every  good  work,  and  bring  forth  fruit  unto 
life  eternal—] 

'  I«?i.  iv.  13.  "  Col.  iii.  16.  "  J8f.  XV.  16. 


[     317     ] 


DLVlIf.     Christ's  diligence  ix  serving  god. 

John  iv.  34.     Jesus  saith  unto  them,  My  meat  is  to  do  the  will 
of  him  that  sent  me,  and  tojinish  his  zivork. 

OUR  blessed  Lord  throughout  his  whole  life,  was  the 
most  illustrious  pattern  of  condescension  to  man  and  of 
fidelity  to  God.  Both  these  dispositions  were  eminently 
displayed  in  the  history  hefore  us.  Notwithstandirg  he 
was  already  exhausted  with  a  long  and  fatiguing  journey, 
he  had  been  labouring  for  the  salvation  of  a  most  aban- 
doned adulteress:  and  when  nv^ed  to  intermit  his  exertions 
for  a  little  while  in  order  to  recruit  his  strength  by  some 
necessary  refreshment,  he  declared,  that  food  was  not  so 
delightful  to  a  famished  body,  as  the  prosecuting  of  the 
great  ends  of  his  ministry  was  to  his  soul. 

From  his  words  we  shall  take  occasion  to 

I.  Consider  our  Lord's  example 

Jesus,  in  his  human  and  mediatorial  capacity,  was  the 
Father's  servant.  And  the  work  assigned  him  was,  to 
reveal  in  a  more  perfect  manner  the  will  of  God,  and  to 
save  mankind  by  iiis  own  obedience  unto  death. 

In  this  work  he  engaged 

1 .  With  fervent  affection 

[Nothing  could  exceed  the  delight  with  which  he  under-' 
took  this  arduous  task*;  nothing  the  zeal  with  whicli  he 
ai-complished  it*".  Whether  we  view  his  private  addresses  to 
God  %  or  his  public  ministrations  among  men',  we  shall  see 
that  in  him  was  that  prophecy  accomplished,  "  The  zeal  of 
liiine  house  hath  eaten  me  up'."] 

2.  With  indefatigable  diligence 

[From  the  commencement  of  his  ministry  to  the  end  of 
it  not  a  clay  was  utiemployecl.  Frequently,  after  having  la- 
boured all  the  day,  he  spent  the  night  in  prayer,  and  resumed 
his  labours  with  the  returning  light.  Like  the  sun  in  the 
firmament,  he  proceeded  in  one  steady  course  through  all  the 
cities,  towns,  and  villages ;  nor  ever  ceased  from  his  work, 
till  he  could  say,  "  It  is  finished."] 

3.  With 

*  Ps.  xl.  7.  8.  •>  Luke  xii.  50.  '=  Heb.  v.  7. 

"^  lie  was  tilled  with  joy  at  the  least  prospect  of  success,  ver.  35. 
and  he  grieved  and  wept  whea  he  could  not  succeed,  Murk  iii.  5'. 
Luke  xix.  41.  •  John  ii.  17. 


31 S      Christ's  diligence  in  serving  god.     (.558.) 

3.  With  undaunted  resolution 
[What  "  continual  opposition"  did  he  endure  !  He  was 
truly  "  a  sign  spoken  against,"  or  a  butt  of  contradiction  ^ 
There  was  not  any  thing  however  perverse,  scandalous  or 
contemptuous,  but  his  ears  were  assailed  with  it  from  day  to 
day.  From  the  very  Hrst  discourse  he  uttered  till  the  hour  of  his 
crucifixion,  his  enemies  never  ceased  to  seek  his  life  s.  Yet  did 
he  persevere  in  the  face  of  every  danger,  and  at  last  complete 
his  obedience,  by  surrendering  up  his  life  upon  the  cross.] 

That  we  may  profit  from  this  great  example,  we  will 

II.  Propose  it  for  your  imitation 
We  also  have  a  work  to  do  for  God 
[Our  work  is  great;  but  O!  how  different  from  that  which 
was  committed  to  our  Lord!  We  have  not  to  satisfy  the 
demands  of  justice,  or  to  endure  the  wrath  due  to  sin  :  blessed 
be  God  !  that  was  the  Redeemer's  work  ;  and  it  has  been 
finished  by  him  on  our  behalf  The  work  which  we  have  to 
do  is  to  believe  in  Christ  \  and,  from  a  sense  of  his  love  to 
us,  to  devote  ourselves  unreservedly  to  his  service '.] 

Let  us  then  engage  in  it 

1.  Heartily 

["  Whatever  our  hand  findeth  to  do,  we  should  do  it  with 
all  our  might '',"  A  lukewarm  service  is  unacceptable,  yea, 
hateful,  to  God  '.  Let  us  then  first  labour  to  know  tiie  will  of 
God,  and  then  endeavour  to  do  it  with  our  whole  hearts.  Let 
us  be  "  fervent  in  spirit,  while  we  serve  the  Lord "'."] 

2.  Uniformly 

[It  is  not  an  occasional  act  of  zeal  that  will  please  God, 
but  a  steady,  conscientious,  uniform  discharge  of  our  duty. 
Our  spirit,  alas !  is  often  faint ;  and  even,  when  "  the  spirit 
is  willing,  our  tlesh  is  weak."  But  we  must  counteract  our 
»loth,  and  "  grve  all  diligence  to  make  our  calling  and  elec- 
tion sure  " ."] 

3.  Courageously 

[We  shall  surely  meet  with  reproach  and  persecution,  if 
we  set  ourselves  in  earnest  to  serve  the  Lord  °.  But  let  us 
"  remember  him  Who  endured  such  contradiction  of  sinners 
against  himself."  Woe  be  to  iTs^if  we  draw  back  tlnough 
the  fear  of  man"*.  We  must  hate,  not  only  father  and  mother, 

but 

f   Luke  ii.  34.  John  xi.  8.  ^  John  vi.  -29. 

*  Rom.  xii.  1.  ''  Eccl.  ix.  10.  '  Rev.  ill.  15,  16. 

"Rom.  xii.  11.  "  2  Pet.  i.  10.  »  2  Tim.  in.  12. 

»  lieb.  xu.  3.  "  1  Heb.  x.  38. 


(558.)     Christ's  diligence  in  serving  ood.       319 

but  even  our  own  life  also,  if  we  would  be  Ciirist's  disciples '. 
Let  us  then  "  take  up  our  cross  daily  "  after  Christ's  example, 
and  "  suffer  with  him,  in  order  that  we  may  be  also  glorified 
together '."] 

Address 

1.  Those  who  are  unconcerned  about  the  work  of  God 
[Has  not  God  appointed  you  a  work  to  do ;  an  ought 

you  not  to  have  begun  it  long  ago  ?  Is  it  expedient  to  leave  it 
to  a  dying  hour?  What  if  you  should  die  before  it  is  finished? 
O,  begin  instantly ;  for  the  "  night  comelh,  wherein  no  man 
can  work.'*] 

2.  Those  who  do  his  work  deceitfully 

[God  has  pronounced  such  persons  accursed,  no  less  than 
if  they  did  nothing  for  him^  His  service  must  be  your 
"  meat  "  and  drink  ;  the  joy  of  your  souls,  and  the  business  of 
your  lives.  See  then  that  ye  "  approve  yourselves  to  God  as 
servants  that  need  not  be  ashamed  "."] 

3.  Those  who  are  in  a  measure  conformed  to  their 
Saviour's  image 

[Bless  your  God,  who  has  thus  far  enabled  you  to  serve 
him.  But  O  !  think  how  much  you  fall  short  of  your  heavenly 
pattern !  Forget  then  what  is  behind,  and  press  forward  for 
that  which  is  before  you  " :  so  shall  you  in  due  season  "  rest 
from  your  labours,"  and  be  welcomed  as  good  and  faithful 
servants  to  the  joy  of  your  Lord^.] 

""  Luke  xiv.  '26.  »  Rom.  viii.  17.  •  Jer.  xlviii.  10, 

"  2  Tim.  ii.  15.  "  Phil.  iii.  13 — 15.  ''  Matt.  xxv.  11. 


DLIX.     Christ's  diligence  in  benefiting  man. 
Acts  X.  38.     PVho  zceut  about  doing  good. 

THERE  are  many  principles  in  the  human  heart,  that 
arc  capable  of  calling  forth  all  the  energy  of  our  minds, 
and  all  the  exertion  of  our  bodies  :  but  it  is  to  be  lamented 
that  these  principles,  being  evil  in  their  nature,  arc,  for 
the  most  part,  destructive  in  their  tendency.  Ambition 
and  the  love  of  filthy  lucre  have  operated  in  every  age  to 
the  production  of  efforts  that  have  exciteil  thewonder 
and  admiration  of  the  world.  But  rarely  has  such  zeal 
..C)  been 


320  Christ's  diligence  i?f  (559.) 

been  found  on  the  side  of  virtue.  One  however  has, 
appeared  on  earth  whose  only  object  was  to  do  good  ;  and 
whose  labours  were  never  equalled  by  mortal  man.  He 
was  steady  and  uniform  in  his  course,  like  the  sun  in  its 
orbit ;  and,  like  that  bright  luminary,  diffused  the  richest 
blessings  wherever  he  came.  This  man  was  Jesus  of 
Nazareth  ;  of  whom  the  apostle  justly  says  in  our  text, 
"  He  went  about  doing  good." 

We  shall 

I.  Confirm  this  record  from  the  history  of  Jesus 

That  we  may  contract  our  subject  within  proper  limits, 
we  will  confine  our  attention  to  three  things,  that  are 
peculiarly  worthy  of  notice  : 

1 .  His  condescension 

[The  grealand  mighty  of  the  earth,  however  disposed  to 
benefit  mankind,  are  almost  inaccessible  to  the  poor ;  who 
must  come  often,  and  wait  long,  and  get  richer  persons  for 
their  advocates,  and,  after  all,  be  dismissed  without  having 
obtained  the  full  object  of  their  wishes.  But  Jesus  gave  liberty 
to  all  to  come  unto  him  :  their  poverty  did  not  excite  his  con- 
tempt ;  nor  the  loathsomeness  of  their  disorders  his  disgust. 
He  suffered  them  to  throng  him  on  every  side,  and  to  touch 
him.  Not  even  their  moral  depravity  caused  him  to  stand 
aloof  from  them.  On  the  contrary,  he  sought  out  the  poorest, 
the  most  miserable,  and  the  most  depraved  ;  as  though  he  had 
determined  to  honour  those  most,  whom  the  rest  of  the  world 
most  disregarded  and  despised.] 

2.  His  diligence 

[From  the  time  that  our  Lord  entered  on  his  ministry  to 
the  very  hour  of  his  crucifixion,  there  was  not  a  single  da}', 
wherein  he  was  not  actively  engaged  in  doing  good  both  to 
the  bodies  and  the  souls  of  men.  "  It  was  his  very  meat  and 
drink  to  do  the  will  of  God"  in  this  respect.  He  staid  not  at 
home  that  persons  might  come  to  him  ;  but  he  himself  went 
through  all  cities,  towns,  and  villages,  in  order  to  administer 
instruction  and  comfort  to  "  those  who  lay  in  darkness  and 
the  shadow  of  death."  Sometimes  when  he  had  spent  the 
whole  night  in  prayer  he  would  return  to  his  labours,  without 
regarding  the  calls  of  nature  foTrest  and  refreshment ;  inso- 
much that  his  friends  were  ready  to  blame  him  as  transported 
with  zeal  beyond  all  the  bounds  of  reason  and  propriety ». 
The  scope  of  every  thing  that  he  either  said  or  did,  was  to 

benefit 

»  Mark  iii.  2i.    'Ot*  i^irn,  see  Doddridge  in  loc 


(-^59.)  EEXEFITIXO    MAX.  32I 

benefit  mankind.  Whether  his  discourses  savoured  of  afTection 
or  severity,  and  wliethcr  his  miracles  were  more  or  less  bene- 
volent in  their  immediate  aspect,  his  design  was  Invariably  the 
same;  namely,  to  prepare  men  lor  ihe  reception  of  his  truth, 
antl  the  enjoyment  of  his  salvation  ''.] 

3.  His  self-denial 

[It  was  no  small  self-denial  that  he  exercised  in  under- 
going so  iijany  labours,  and  submitting  to  so  many  privations, 
even  of  food  to  eat,  and  of"  a  place  where  to  lay  his  head." 
But  there  was  another  species  of  self-denial,  far  more  painful  in 
its  nature,  and  distressing  in  its  operation,  which  yet  he  had  to 
endure  every  chy  and  hour.  In  the  midst  of  all  his  exertions 
for  the  good  of  men,  his  words  were  made  a  ground  of  cavil 
and  dispute;  liis  condescension  was  interpreted  as  a  participa- 
tion in  the  vilest  crimes;  -^nd  his  very  miracles  were  construed 
into  a  confederacy  with  the  devil.  1  his  was  the  v/ay  in  which 
his  benevolence  was  constantly  requited.  His  "unwearied 
labours  Ibr  the  honour  of  God,  and  the  benefit  of  mankind, 
procured  him  only  the  reputation  of  an  impostor,  a  blasphemer, 
a  demoniac.  Yet  under  all  these,  circumstances,  and  well 
knowing  that,  instead  of  being  improved  by  time,  they  would 
terminate  in  his  death,  he  persevered  in  seeking  the  salvation 
of  his  very  enemies,  and  at  last  "  gave  hi.-;  own  life  a  ransom 
for  them."] 

It  being  needless  to  confirm  this  record  by  any  further 
testimonies,  we  shall 

II.   Deduce  from  it  some  important  observations 

Here  also  we  must  be  content  to  notice  only  tvvo  or 
three  things  out  of  multitudes  that  obtrude  themselves 
upon  our  minds. 

I .  The  divine  mission  of  Jesus  is  clear  and  indis- 
putable 

[Our  blessed  Lord  frec|uently  appealed  to  his  works  as  the 
clearest  evidence  of  his  Messiahship'' :  and  indeed  tlu  v  were  so 
in  a  variety  of  views.  They  were  precisely  such  as  had  been 
predicted  by  the  prophets  as  characteristic  of  the  Messiah's 
reign;  and  therefore  they  must  be  considered  as  establishing 
his  claim  to  that  oHice.  Besides,  they  were  such  as  no  man 
could  work  unless  God  were  widi  him.  Now  can  we  conceive 
__^  it 

^  His  menaces  in  Mait.  xxiii.  were  to  reclaim  the  Pharisees:  and 
liis  buffering  the  devils  to  destroy  the  swine,  was  to  shew  how  great 
a  mercy  it  was  to  be  ''elivcred  from  their  power. 

"^  John  X.  38. 

Vol.  V.  Y 


322  Christ's  diligence  in  (559.) 

it  possible  that  God  should  conspire  with  an  impostor  to 
deceive  mankind  r  That  he  might  in  some  particular  instances 
permit  something  preternatural  to  be  wrought  tor  the  harden- 
ing of  an  obstinate  and  incorrigible  opposer,  is  possible 
enough'':  but  the  nature  and  number  of  Christ's  miracles, 
togetlier  with  the  scope  and  tendency  of  all  his  discourses, 
shews  that  this  idea  is  wholly  inadmissible  in  the  case  before 
us.  Nor  indeed  can  it  be  imagined,  that  a  person  whose 
character  and  conduct  resembled  that  of  Christ,  should,  with- 
•  out  any  other  pros{)ect  than  that  of  infamy  in  life,  and  misery 
^  in  death,  carry  on  an  imposture  for  the  sole  purpose  of 
deceiving  and  ruining  mankind. 

Let  us  then  behold  the  life  of  Jesus,  and  doubt  his 
Messiahship  if  we  can.] 

2.  Jesus  is  at  this  instant  both  able  and  willing  to 
"  do  good"  to  us 

[When  Jesus  left  this  world,  he  did  not  cease  to  possess 
almighty  power :  on  the  contrary,  he  began  to  exercise  it  in 
the  most  unlimited  extent.  He  still  continued  to  w^ork  mi- 
racles through  the  instrumentality  of  his  apostles.  Was  Eneas 
healed?  "  Eneas,"  says  the  apostle,  "  Jesus  Christ  maketh  thee 
whole*^."  Jesus  Christ  himself,  many  years  after  his  ascension, 
told  his  beloved  disciple,  that  he  had  "  the  keys  of  hell  and  of 
death,"  or,  in  other  words,  the  power  over  both  the  visible  and 
invisible  world.  Yea,  he  comes  amongst  us  as  truly  by  the 
preaching  of  his  gospel,  as  ever  he  did  among  the  Jews  by  his 
bodily  presence  :  he  comes  to  seek  out  the  most  miserable  and 
unworthy  objects,  that  on  them  he  may  bestow  all  the  blessings 
of  grace  and  glory.  All  of  us  may  have  access  to  him,  and 
pour  our  complaints  into  his  bosom,  and  obtain  from  him  the 
mercies  we  stand  in  need  of.  If  only  we  can  by  faith  touch, 
as  it  were,  the  hem  of  his  garment,  our  most  inveterate  cor- 
ruptions shall  be  healed.  Let  us  but  be  thoroughly  persuaded 
of  this  truth,  and  "  virtue  shall  come  forth  from  him  to  heal 
us  all,"] 

3.  Every  true  Christian  will  resemble  Christ  in  doing 
good 

[Though  some  things  which  our  Lord  both  said  and  did, 
are  not  proper  for  our  imitation,  because  they  were  peculiar  to 
liis  office,  yet  many  things  were  done  by  him  on  purpose  that 
they  might  be  imitated  ^ ;  and^  respect  of  the  general  tenor 

of 

^  This  was  the  fact  with  regard  to  Pharaoh's  magicians.  They 
could  bring  some  plagues,  but  not  remove  any:  so  careful  was  God 
to  shew  that  "  whereinsoever  his  enemies  dealt  proudly,  he  was 
above  them." 

"  Acts  ix.  34.  f  John  xiii.  14,  15. 


(.559.)  BENEFITING    MAX.  '323 

of  his  conduct,  it  is  our  bcunden  duty  to  follow  him  s,  A  de- 
light in  doing  good  must  above  all  things  evidence  itself  in  all 
his  people.  We  might  as  well  think  ourselves  his  disciples 
while  committing  the  grossest  crimes,  as  while  living  in  an 
habitual  want  of  benevolent  affections.  Our  Lord  himself  has 
warned  us,  that  the  issue  of  the  final  judgment  will  depend  oh 
this  very  point.  If  for  his  sake,  we  have  abounded  in  every 
good  word  and  work,  we  shall  be  received  by  him  with  plau- 
dits ;  but  if  not,  we  shall  be  banished  from  him  with  tokens  of 
his  heaviest  displeasure''. 

Let  all  of  us  then  approve  ourselves  his  true  disciples  by  our 
resemblance  to  him  in  condescension, diligence,  and  self-denial. 
By  nothing  will  he  be  so  much  glorified,  or  our  sincerity 
evinced,  as  by  this.  O  that  we  might  all  be  henceforth  known 
by  this  character,  Thei/  go  about  doing  good  /] 

•^  1  John  ii.  6.  ''  Matt.  xxv.  34^46. 


DLX.     Christ's   condescension. 

John  xiii.  12 — 15.  So  nj'ler  lie  had  icashed  tlieirfeet,  and  had 
taken  his  garments,  and  zvas  set  dozen  again,  he  aaid  unto 
them,  KnozD  ye  xchat  I  have  done  unto  you  ^  Ye  call  mcy 
Master,  and  Lord  :  and  ye  say  reel  I :  for  so  lam.  If  I  then, 
your  Lord  and  'Master,  have  zcashed  your  feet,  ye  also  ought 
to  (Cash  one  another's  feet,  for  I  have  given  you  an  example, 
that  ije  should  do  as  I  have  done  to  you. 

THERE  are  some  fanciful  interpreters  of  scripture, 
who  fittd  mysteries  in  every  thing;  while  others,  who 
affect  a  supereminent  regard  for  man's  reasoning  powers, 
banish  mysteries  altogether,  and  say,  "  Where  mystery 
begins  religion  ends."  These  are  equally  distant  from  the 
true  mctliod  of  interpreting  the  sacred  oracles  ;  and  are 
almost  equally  adverse  to  the  interests  of  religion  :  the 
former  bring  the  truth  into  contempt ;  the  latter  utterly 
discard  it.  The  proper  medium  evidently  is,  to  follow 
the  direction  which  the  scripture  itself  gives  us.  The  fun- 
damental doctrines  of  the  gospel  are  professedly  myste- 
rious, even  "  the  wisdom  of  God  in  a  mystery."  There 
are  many  of  the  historical  parts  also,  to  which  a  mystical 
interpretation  is  given  by  the  inspired  writers :  and,  of  the 

Y  2  actions 


324  Christ's  condescension.  (.560.) 

actions  of  our  Lord  there  are  some,  into  m  hich  a  deeper 
insight  is  given  us  than  into  others  ;  to  v.  hich  therefore  we 
may  safely  assign  a  more  mysterious  import.  The  action 
referred  to  in  the  text  was  very  significant,  and  may,  with 
the  greatest  propriety,  be  considered 

I.  As  illustrative  of  his  character 
[No  one  can  behold  Jesus  washing  his  disciples  feet, 
without  feeling  a  reverence  for  his  august  character  :  and 
the  more  we  contrast  his  dignity  with  their  meanness,  the 
more  are  we  constrained  to  admire  his  condescension  and 
love. 

But  we  shall  have  a  very  partial  and  inadequate  view  of  this 
action,  if  we  regard  it  merely  as  a  single  and  detached  instance 
of  humility.  To  understand  it  aright,  we  must  see  it  as 
exhibiting  in  a  very  lively  manner  his  general  character. 

AMiat  a  beautiful  illustration  does  it  give  us  of ///s  incnrua- 
tion!  Behold  him  laying  aside  his  robes  of  majesty,  and  cloth- 
ing himself  in  our  flesh,  and  coming,  "  not  to  be  ministered 
unto,  but  to  minister  "  to  our  guilty  race* ! 

How  aptlv  does  it  represent  to  us  the  whole  tenor  of  his  life! 
From  the  cradle  to  the  grave  his  humility  was  uniformly  con- 
s|)icuous.  Born  in  a  stable,  and  of  mean  parents,  he  wrought 
at  the  trade  of  a  carpenter  till  the  age  of  thirty  :  then  submit- 
ting to  baptism,  as  though  he  had  been  a  sinner,  he  entered  on 
his  ministry,  and  prosecuted  it  in  the  midst  of  temptations,  of 
want,  and  ignominv,  till  his  obedience  was  consummated  ia 
the  accursed  death  of  the  cross.  And  to  all  this  he  conde- 
scenflcd  for  our  benefit,  for  our  salvation. 

Nor  does  this  action  less  fitly  characterize  him  mhis  present 
exalted  slate.  "  Thouirh  he  is  high,  yet  hath  he  respect  unto 
thelowlv'':"  though  "  he  is  that  high  and  lofty  One  that 
inliabitelh  eternity,  whose  name  is  Holy,  yet  will  he  d\wll  with 
him  that  is  of  an  humble  and  contrite  spirit  *=."  There  is  no 
one  upon  earth  so  mean  and  vile,  but  this  exalted  Saviour  is 
ready  to.  visit  him,  to  dwell  with  him,  and  to  minister  unto 
him  " :  nor  is  there  any  office  which  he  will  not  gladly  execute 
for  the  good  of  our  souls. 

Even  the  character  he  will  sustain  among  the  glorijied  saints 
in  heaven  is  also  represented  in  this  significant  action  :  for 
though  he  will  ever  be  the  head  of  his  people,  yet  will  he  gird 
himself  as  their  servant,  and^iinister  unto  them  in  the  most 
luunble  and  alfectionate  manner,  while  they  are  partakin<i;  of 
the  feast  which  his  heavenly  Father  has  provided  for  tliein'^. 

How  admirable  does  this  action  appear  when  considered  in 

this 
•Phil.ii.  6— 8.  ^  Ps.  cx.xxviii.  6.  <=  Isai.  Ivii.  15. 

*  John  xiv.  23.  *  Luke  xii.  37. 


(560.)  Christ's  condescension.  325 

this  extensive  view  !    and  in   what  endearing  light  docs  it 
exhibit  our  blessed  Lord!] 

But  this  action  is  further  to  be  considered 

11.   As  eniblcniatical  of  his  work 

[Our  blessed  Lord  liimself  shews  us  that  there  was  a 
mystieal  signification  in  wl)at  he  did  to  his  disciples  :  for, 
when  he  liad  wa?)hed  them,  lie  asked  them,  Know  ye  what  1 
have  done  unto  you?  for  which  question  there  could  liave  been 
no  room  if  there  had  been  nothing  mysterious  in  the  transac- 
tion. He  also  said  to  them,  "  \e  arc  clean  ;  but  not  all;" 
because  the  traitor,  though  washed  equally  with  the  rest,  was 
yet  under  the  power  and  guilt  of  all  his  sins'. 

So  particularly  were  the  circumstances  of  this  event  ordered 
and  overruled,  that  they  marked  in  the  most  striking  manner 
the  )iatu)e,  the  necessity^  and  the  excellency  of  that  work  which 
Christ  came  to  accom|)lish. 

Its  nature  is  declared  :  for  he  came  to  wash  men  from  the 
guilt  of  sin  by  his  blood,  and  from  the  pollution  of  it  by  his 
Spirit.  In  this  very  view  the  prophet  spake  of  him  long  before 
as  a  fountain  that  should  be  opened  to  cleanse  men  froui  their 
sin  and  uiicleannessS  :  and  the  apostles  represent  the  great  end 
of  his  incarnation  and  death  to  have  been,  *'  to  :»aneiiiy  and 
cleanse  the  church  with  the  washing  of  water,  by  the  word  ''." 

Peter's  inconsiderate,  though  well-meant,  opposition  to  his 
!M aster  s  will,  gave  occasion  for  that  solemn  declaration,  where- 
by our  Lor<l  has  made  known  the  universal  necessity  of  sub- 
mitting to  him,  and  to  the  method  prescribed  by  him  for  the 
salvation  of  our  souls.  His  words  may  be  applied  to  every 
child  of  man,  "  If  I  wash  thee  not,  thou  hast  no  part  with 
me:"  there  is  no  other  way  whereby  we  can  obtain  a  saving 
interest  in  Christ :  we  must  be  washed  in  his  blood  ;  and  we 
must  be  sanctified  by  his  Spirit:  "  he  came  not  by  water 
only,  but  by  water  and  blood';"  and  we  must  experience  the 
virtue  of  both,  if  ever  we  would  participate  the  blessings  of 
liis  kingdom. 

I'he  vehemence  of  the  same  loquacious  disciple  was  yet  fur- 
ther overruled  for  the  making  known  the.  excellency  of  Clirist's 
work.  When  told  that  he  must  submit,  he  exclaimed,  "  Lord, 
not  myfei't  only,  but  also  my  hands  and  my  head."  Our  Lord 
informed  him,  that,  as  a  person  who  has  lieen  bathing,  needs 
no  more  than  to  wash  his  feet  trom  the  defilement  they  have 
contracted  in  coming  from  thebatli;  so  they  wlio  have  been 
washed  by  his  blood  and  Spirit,  need  a  partial  purificaiion  in- 
deed every  day  and  hour,  on  account  of  the  defilement  they 
"V  contract 

Ver.  11.  *  Zech.  xiii.  1. 

^  Eph.  v.  25,  26.  ^  1  John  v.  6. 

Y    3 


^26  Christ's  coxdesce^jsion.  (560.) 

contract  every  step  they  take  in  this  polhited  world  ;  but  they 
never  will  need  the  same  universal  cleansing  as  before'',  seeing 
that  they  are  purified  from  all  their  Ibrmer  guilt,  and  are  "  re- 
newed in  the  spirit  of  their  minds:"  in  respect  of  such  an 
universal  washing, "  he  hath  perfected  for  ever  them  that  are 
sanctified'."] 

A\'e  shall  have  a  very  incomplete  view  of  this  action, 
unlcFS  we  stiU  further  consider  it 

III.  As  explanatory  of  his  will 

[A  declaralion  to  this  elfect  is  made  by  our  Lord  himself. 
He  tells  us  that  he  intended,  in  what  he  now  did,  to  set  an  ex- 
ample to  all  his  disciples;  and  to  teach  them,  tliat  they  should 
not  (iff'ect  a  superiority  above  each  other ;  that  they  should 
rather  delight  themselves  in  all  offices  of  love  ;  and  that  they 
should  account  notlmig  too  humiliating  or  self-denying,  if  by 
any  means  they  might  promote  each  other's  zeelfare. 

The  disciples  had  been  disputing  which  of  them  should  be 
the  greatest :  and  he  had  told  them,  that  they  ought  not  to 
resemble  the  Gentiles,  who  loved  to  have  pre-eminence,  and 
were  applauded  in  proportion  as  they  gained  an  ascendant 
over  others:  on  the  contrary,  Mey  should  measure  their  ho- 
nours by  the  degree  in  which  they  stooped  for  the  good  of 
others,  and  by  the  exertions  they  made  in  administering  to 
their  fellow-creatures'".  How  happy  would  it  have  been  for 
the  church,  if  all  its  ministers,  and  all  its  members,  had 
attended  to  this  rule  !  How  happy  if,  instead  of  being  "  lords 
over  (lod's  heritage,"  they  had  submitted  themselves  one  to 
another  in  the  fear  of  God  ",  and  striven  only,  who  should  be 
least  of  all  ar.d  servant  of  all  !" 

To  abound  in  offices  of  love  is  an  ambition  infinitely  more 
worthy  of  the  followers  of  Christ.  Love  is  the  fulfilling  of  the 
law:  love  is  that  which  above  all  things  characterizes  the  true 
Christian  :  love  is  tli--^  image  of  God  upon  the  soul :  love  is  the 
antepast  of  heaven.  To  inculcate  the  necessity  of  love,  to 
exemplify  it  in  his  own  conduct,  to  impress  it  on  the  hearts  of 
liis  disci[)les,  and  to  stir  them  up  to  a  holy  imitation  of  his 
example,  were  the  more  immediate  objects  of  our  Lord's 
solicitude:  nor  will  our  admiration  of  his  conduct  profit  us  at 
all,  if  it  have  not  this  effect  on  our  hearts  and  lives. 

Jn  many  instances  much  self-denial  is  required,  in  order  to 
impart  any  substantial  benefit  to  our  fellow-creatures.  The 
visiting  ol' the  sick,  especially~^icu  poverty  and  disease  com- 
bine to  render  our  access  to  them  unpleasant,  is  an  irksome 
task  lo  them  whose  hearts  are  not  penetrated  with  love  to  God 
.and  man.    This  indeed  is  less  felt  when  humanity  stimulates 

us 

^  Ver.  10.  1  Hcb.  x.  14. 

'»  J>iike  xxii.  24 — 27.  "  1  Pet.  v.  3.  5, 


(560.)  Christ's  condescension.  327 

us  to  assist  in  the  recoveiy  of  their  bodies ;  but  when  we  liave 
no  view  but  only  to  benefit  their  souls,  then  to  instruct  tliem, 
then  to  pray  with  them,  th»)i  to  repeat  our  visits,  when  perhaps 
we  see  scarce  any  prospect  of  doing  them  good,  or  any 
desire  in  them  to  receive  benefit ;  and  theyi  to  persevere  in  our 
endeavours,  when  they  madly  say,  like  Peter,  "  Thou  shalt 
never  wash  my  feet ;"  this  is  the  love  we  are  called  to  mani- 
fest; and  in  comparison  of  this,  the  most  liberal  bestowment 
of  alms  is  as  nothing:  it  is  far  easier  to  give  away  thousands 
of  silver  and  gold,  than  to  spend  our  lives  in  such  acts  of  kind- 
ness to  man,  and  of  zeal  for  God.  But  this  is  to  "  Jove  others 
as  Christ  has  loved  us,"  and  "  to  do  to  others  as  Christ  has 
done  to  us:"  and  to  exercise  less  love  than  this,  is  to  "Jove 
in  word  and  in  tongue  only,  instead  of  Joving  in  deed  and  in 
truth "."] 

To  contemplate  the  whole,  our  Lord  suggests  a  suitable 
Improvement 

[It  is  intimated  that  some  kiwzo  these  things,  but  do  them 
not ;  but  that  others  both  "  knozc  and  do  them.''  To  both  of 
these  characters  we  would  present  a  distinct  address. 

Huw  lamentable  is  it  that  any  should  know  the  character  of 
Christ,  and  profess  to  experience  the  benefits  of  his  salvation, 
while  yet  they  bear  no  resemblance  to  him  in  their  spirit  and 
conduct!  Alas!  whatever  they  may  imagine,  "  they  have  no 
part  with  him  ;"  without  a  conformity  to  him  in  the  unfeigned 
exercise  of  Jove,  we  are  only  as  sounding  brass,  or  as  tinkling 
cymbals  •*. 

To  those  who  delight  in  ever}-^  office  of  Jove  we  say,  "  Happy 
are  ye  : "  for  it  is  a  most  unquestionabJe  truth,  that  the  more 
lowly  we  are  in  our  own  eyes,  the  higher  we  are  in  God's; 
and  the  more  we  delight  in  doing  good  to  others,  the  more 
richly  will  the  blessing  of  God  rest  upon  ourseJves  "'.J 

*  1  John  iii.  17,  18.  p  1  Cor.  xiii.  1.     Jam.  i.  27^ 

1  Isai.  Iviii.  10,  ii. 


DLXI.       CHRIST    A    MEEK    AND    LOWLY    TEACHER. 

Matt.  xi.  29.    Learn  of  me :  for  I  am  meek  and  lozdy  in  heart : 
and  ye  shall  find  rest  ufito  your  sou/s. 

EVERY  office  which  Christ  sustains  in  the  oeconomy 
of  redemption,  is  replete  with  encouragement  to  sinful 
man.    yis  sufficiency  as  our  great  High  Priest  to  make 

Y  4  atonement 


328       CIIllIST  A  MEEK  AND  LOWLY  TEACHEK,      (561.) 

atonement  for  us,  and  his  power  as  our  Kin<^  to«ubclue- 
our  enemies,  arc  subjects  of  frequent  meditation,  and 
sources  of  unspeakable  comfort,  to  the  true  Christian.  His 
prophetic  office,  especially  as  exercised  towards  ourselves, 
is  less  considered  by  Christians  in  general,  though  it  is 
equally  necessary  for  us,  and  no  less  conducive  to  our 
eternal  welfare.  In  a  preceding  verse  our  Lord  has  told 
us,  ttiat  none  can  know  the  Father,  except  they  to  whom 
the  Son  should  reveal  him;  and,  in  the  words  before  us,  he 
invites  all  to  come  and  learn  of  him  the  mysterious  truths, 
which,  thouHi  already  recorded  in  the  written  word,  can- 
not  be  af)prehended  aright,  unless  he  unfold  tliem  to  us, 
and  enable  u^s  to  understand  them. 
In  these  words  we  may  discern 

I.  Our  duty 

Christ  having  undertaken  to  teach  us  the  way  of  safety^ 
and  the  way  of  duty,  we  should  learn  of  him 

1.  With  the  teachableness  of  children 

[Children  receive  with  die  most  implicit  submission  what- 
ever their  teachers  tell  them.  Thus  should  we  learn  of  Christ: 
we  should  not  bring  our  own  preconceived  notions  to  the 
scriptures,  or  presume  to  try  the  mysteries  of  revelation  at  the, 
bar  of  our  own  corrupt  reason  ;  but  we  should  believe  what- 
ever God  h  IS  spoken,  and  receive  it  simply  on  the  authority 
of  the  speaker.  Nor  siioukl  the  opinions  of  the  wisest  philo- 
sopher be  of  any  weight  with  us^  if  they  be  clearly  contrary  to 
the  voice  of  ins])iration  ''.] 

2.  With  the  diligence  of  students 

[I  hey  who  have  a  thirst  for  knowledge,  are  almost  con- 
stantly employed  in  deep  thought,  and  laborious  investigation. 
Nor  do  they  account  any  pains  too  great,  if  only  they  can 
gain  that  eminence  and  distinction,  which  superior  attainments 
will  ensure.  Thus  should  we  be  occupied  in  pursuit  of  divine 
knowledge  ;  reading  the  word,  "  searching  into  it  as  <br  hidden 
treasures,"  meditating  upon  it  day  and  night,  and  praying 
over  .it  for  divine  illumination.  While  others  are  careful,  and 
cumbered  about  many  things,  we  should  be  sitting  at  the  feet 
of  .lesus'',  and  embracing  all  oj>f9Ttunitics  of  religious  instruc- 
tion, whether  in  public  or  in  private.] 

3.  Widi  the  obedience  of  devoted  followers 
[Earthly  knowledge  may  be  merely  speculative :  divine 

ItDOwkdge  must  be  practical ;  it  is  of  no  use  at  all,  any  further 

than 

»  Isai.  viii.  20.  ^  Luke  x.  39 — 42. 


(561.)     CHRIST  A  MEEK-  AND  LOWLY  TEACHER.       329 

than  it  puiifies  the  heart  and  renews  the  Hfc.  Whatever  we 
find  to  he  the  mind  and  will  of  God,  that  we  must  do  without 
hesitation,  and  without  reserve.  As  the  reasonings  of  men  are 
to  be  disregarded  when  opposed  to  the  declarations  olGod,  so 
are  the  maxims  of  men  to  be  set  at  nought,  when  by  adopting 
them  we  should  violate  a  divine  command.  One  single  word, 
confirnjed  with  Thus  saith  the  Lord,  should  operate  more 
powerfully  to  the  regulating  of  our  faith  and  practice,  than  the 
sentiments  and  customs  of  the  whole  world  combined.] 

The  description  which  our  Lord  has  given  us  of  his> 
own  character,  shews  what  abundant  provision  is  made  for 

II.  Our  encouragement 

Our  Lfird's  words  are  not  to  be  understood  as  an  ex- 
hortation to  learn  meekness  and  lowliness  from  his  example, 
but  as  a  reason  why  we  should  cheerfully  submit  ourselves 
to  his  teaching.  In  this  view  they  are  very  encouraging : 
they  imply  that 

1.  He  will  condescend  to  our  ignorance 

[Those  who  are  proficients  in  deep  knowledge,  cannot 
bear  the  drudgery  of  teaching  children  the  first  rudiments  of 
language.  But  Jesus,  who  is  able  to  instruct  the  highest  arch- 
angel, is  yet  willing  to  take,  as  it  were,  under  his  tuition  the 
most  ignorant  of  mankind.  As,  in  the  days  of  his  flesh,  "  he 
spake  the  word  to  men  as  they  were  able  to  bear  it,"  so  now 
will  he  give  us  "  line  upon  line,  precept  upon  precept,  here  a 
little,  and  there  a  little*^."  When  his  own  disciples  forbad 
people  to  bring  their  children  to  him,  under  the  idea  that  his 
time  ought  not  to  be  occupied  with  persons  so  incapable  of 
benefiting  by  his  instructions,  he  rebuked  them,  and  desired 
that  all,  of  whatever  age  or  description,  might  have  the  freest 
access  to  him'';  being  as  willing  to  adapt  liimself  to  the 
capacity  of  a  child  as  to  the  more  enlarged  understandings  of 
the  Scribes  and  Pharisees.] 

2.  lie  will  bear  with  our  dulness 

[Human  teachers  are  but  tt)o  apt  to  feel  irritation  from 
the  stupidity  of  their  disciples.  lUit  Jesus,  who  has  infinitely 
more  to  bear  with  than  wc>  can  have,  is  ever  patient,  and  ready 
to  renew  yet  again  and  again  the  lessons  that  he  has  given  us 
a  thousaml  times.  Scared}'  any  persons  can  be  conceived 
more  dull  of  understanding  than  his  own  disciples,  who,  after 
he  had  been  teaching  them  for  nearly  four  years,  were  yet 
ignorant  of  the  necessity  of  his  death,  of  the  ends  of  his  resur- 
rection, and  of  the  spiritual  nature  of  his  kingdom.     He  was 

coQstrained 

'  Isai.  sxviii.  10.  *  Mark  x.  13,  14. 


330       CHRIST  A  MEEK  AND  LOWLY  TEACHER.      (56l.) 

constrained  sometimes  to  complain  of  them  in  this  very  view; 
"  Are  ye  also  yet  without  understanding  '  r "  Nevertheless  he 
continued  to  teach  them,  till  he  had  initiated  them  fully  into 
all  the  mysteries  of  his  kingdom.  And  thus  will  he  do  to  the 
most  ignorant  of  men;  he  will  "open  their  understandings  V* 
and  "guide  them  into  all  truth  s."] 

3.  He  will  encourage  our  feeblest  efforts 
[It  not  unfrequently  liappens,  that  they  who  are  slow  of 
imderstanding,  are  altogether  driven  to  despondency  through 
the  impatience  of  their  teachers.  But  Jesus  is  all  meekness 
and  lowliness :  and,  however  weak  our  efforts  be,  provided 
only  they  be  sincere  and  humble,  he  will  bless  them  with  a 
measure  of  success,  and  with  manifest  tokens  of  his  approba- 
tion. We  may  appeal  to  the  experience  of  all,  in  confirmation 
of  this  truth  :  who  ever  sought  instruction  from  him  in  a  way 
of  reading  and  prayer,  without  finding  his  mind  gradually  open- 
ing to  an  apprehension  of  the  truth  ?  Has  not  Jesus  shewn,  if 
"we  may  so  speak,  a  partiality  for  the  poor  and  weak,  revealing 
to  them  what  he  has  hidden  from  the  wise  and  prudent ''  ;  con- 
founding thereby  the  wisdom  of  the  wise',  and  securing  to 
himself  "the  glory  of  his  own  work  ?  Yes;  in  reference  to  the 
illuniination  of  the  mind,  as  well  as  to  any  thing  else,  we  may 
say,  "  He  will  not  break  the  bruised  reed,  nor  quench  the 
smoking  flax,  but  will  bring  forth  judgment  unto  victory''."] 

But,  in  addition  to  the  encouragement  which  his  con- 
descension affords  us,  we  have  a  further  inducement  to 
learn  of  him,  from  the  consideration  of 

III.  Our  reward 

An  attention  to  the  instructions  of  earthly  monitors  is 
productive  of  no  little  benefit.  But  if  we  diligently  learn 
of  Christ,  our  advantages  will  be  greater  than  we  can  well 
conceive:  we  shall  find  benefit  to  our  souls ,  we  shall 
obtain   "  rest" 

1 .  From  the  uncertainty  of  conjecture 
[Mankind  in  general  are  in  a  state  of  doubt  respecting  the 
most  important  of  all  concerns;  diough  they  may  assent  to 
the  principal  truths  of  Christianity,  they  feel  no  assurance 
respecting  them.  But  those  who  have  learned  of  Christ,  soon 
attain  a  full  persuasion  of  the  tlimgs  they  have  been  taught. 
The  scripture  speaks  of  a  threefold  assurance  ;  an  assurance  of 
understanding ',  an  assurance  of  faith «",  and  an  assurance  of 

hope: 

«  Matt.  XV.  16.  ^  Luke  xxiv.  25.  «  John  xvi.  13. 

fc  iMatt.  xi.  25.  *   1  Cor.  i.  27.  "  Matt.  xn.  20,  & 

»  Coi.  ii.  2.  "*  Heb.  x.  22.  Zech.  iv.  10. 


(561.)     CHRIST  A  MEEK  AND  LOWLY  TEACHER.       33I 

hope  " :  of  all  tliese,  the  men  of  this  world  have  no  idea :  they 
are  ready  to  speak  of  such  things  as  marks  of  daring  presump- 
tion. But  the  disciple  of  Christ  has  an  inward  witness  of  the 
truths  he  has  learned  ° ;  and  knows  perfectly  that  they  are  not 
a  cunningly  devised  fable  P.  He  can  venture  his  soul  u])oa 
them  with  as  much  confidence,  as  he  can  recline  his  weary 
body  upon  his  bed.  He  knows  in  whom  he  has  believed  ;  and 
that  the  soul  which  is  committed  to  Jesus,  is  safe  for  ever^.] 

2.  From  the  accusations  of  conscience 

[In  spite  of  men's  endeavours  to  silence  the  convictions 
of  their  conscience,  they  never  can  obtain  peace  out  in  God's 
appointed  way.  But  the  person  that  has  learned  of  Christ  to 
rely  simply  on  his  blood  and  righteousness,  enjoys  a  "  peace 
that  passeth  all  understanding."  He  knows  that  "  the  blood 
of  Jesus  will  cleanse  him  from  all  sin,"  and  that  "  there  is  no 
condemnation  to  the  soul  that  believes  in  him  " —  —  — ] 

3.  From  the  turbulence  of  passion 

[\A'hatever  difference  there  may  be  in  the  natural  tem- 
pers of  men,  all  have  some  predominant  passion  that  leads 
them  captive.  But  the  disciple  of  Christ  has  a  new  and 
more  powerful  principle  infused  into  his  soul';  by  means  of 
which  he  is  enabled  to  bring  into  subjection  his  corrupt  appe- 
tites, and  to  mortify  those  evil  dispositions  which  are  such  a 
fruitful  source  of  misery  to  the  unregenerate.  This  forms  the 
great  line  of  distinction  between  the  Lord's  people  and  others ; 
for,  whereas  others  are  led  captive  by  some  sin,  believers 
"have  not  so  learned  Christ,  if  they  have  indeed  heard  him 
and  been  taught  by  him,  as  the  truth  is  in  Jesus  ^  :"  on  the 
contrarv,  "  they  that  are  Christ's  have  crucified  the  flesh  with 
the  affections  and  lusts  '."J 

4.  From  the  fear  of  death 
[Men  may  brave  death  on  a  field  of  battle;  but  all, 
except  the  true  Christian,  shrink  from  it  in  its  more  silent  and 
gradual  approaches.  But  Christ  purchased  for  his  followers 
a  deliverance  from  this  bondage".  With  respect  to  them, 
death  has  lost  its  sting  :  yea,  it  is  counted  amongst  their  richest 
treasures  *  :  and  the}'  are  enabled  to  look  forward  to  it  with 
pleasure,  as  the  period  when  all  their  conflicts  will  cease,  and 

their  joys  be  consummated  for  ever^ 

"  Such  is  the  heritageof  the  servants  of  the  Lord  ;"  and  such 
is  the  rest  that  Christ  will  impart  to  all  who  learn  of  him.] 

Address 

"  Heb.  vi.  11.  •  Ileb.  xi.  13.  1  John  v.  10.  &  iii.  19. 

'  2  Pet.  i.  16.  <3  2  Tim.  i.  12.  '  Gal.  v.  16,  17. 

'  Eph.  iv.  19—21.  '  Gal.  v.  24.  "  Heb.  ii.  14,  15. 

•"  1  Cor.  iii.  22.  ''  Phil.  i.  23. 


332      christ  a  meek  and  loavly  teacher.    (561.) 

Address 

[Are  there  anjf  amongst  us  that  are  prosecuting  human 
hnrniitg  zcith  aviditi/?  O  remember,  that  the  knowledge  of 
Christ  infinitely  trunsecnds  all  oiher  knowledge^,  and  will 
bring  with  it  a  more  certain,  and  tar  nobler,  recom pence.  Be 
persuaded  then  to  devote  to  it  some  portion  ot"  every  day,  and 
the  whole  of  your  snbbaths,  that  you  may  not  only  be  wise,  but 
"  wise  unto  salvation  *." 

Are  there  ant/  that  are  dejected  on  account  of  their  own  inca- 
pacity to  learn'^.  Consider  the  abilities  of  your  Teacher;  and 
sav,  whether  he  be  not  able  to  instruct  yoa,  as  well  as  others? 
He  can  make  "  tlie  blind  to  see  out  of  obscurity,  and  out  of 
darkness  '' : "  yea,  he  will  the  more  readily  exert  himself  on  your 
behalf,  because  the  excellency  of  the  power  displayed  in  your 
proHciency  will  the  more  evidently  appear  to  be  of  him<^. 
Take  comfort  then,  and  expect  the  certain  accomplishment  of 
that  promise,  "  Tiien  shall  ye  know^,  if  ye  follow  on  to  know 
the  Lord  ^"  ] 

■^  rhil.  iii.  8.  *  2  Tim.  iii.  15.  •»  Isai.  xxix.  18. 

^  1  Cor.  iv.  7.  *•  Hos,  vi.  3. 


DLXII.     Christ's   resignation. 

John  xii.  27,  28,  Now  is  mi/  soul  troubled :  and  zchat  shall 
I  suy^  Father,  save  me  from  this  hour:  hut  for  this  cause 
came  I  unto  this  hour.     Father,  glorify  thy  name. 

THE  sight  of  one  in  afiBicdon  necessarily  produces  some 
emotion  of  pity  in  our  breasts,  if  we  be  not  dead  to  all  the 
feelings  of  humanity.  But  if  there  be  majesty  in  distress, 
and  that  majesty  be  accompanied  with  consummate  good- 
ness, we  take  a  deeper  interest  in  all  the  circumstances 
exhibited  to  our  view.  Behold  then  a  spectacle,  such  as 
the  world  never  saw  before,  never  will  see  again !  a  suf- 
ferer, infinitely  superior  to  the  highest  archangel  in  dignity 
and  worth  !  a  sutlei  ing  God  !  Let  us  draw  nigh  with 
reverence,  and  learn  from  his  qj^i  lips 

I.  The  depth  of  his  troubles 

Man  had  not  yet  touched  his  body;  nor,  whatever 
weight  we  may  give  to  his  ai)prehension  of  bodily  suffer- 
ings, can  we  suppose  that  it  was  that  alone,  or  that  chitjiy, 
which  drew  forth  these  bittcf  complaints. 

His 


(562.)  Christ's  restgnation.  333 

His  soul  was  now  enduring  the  severest  agonies 
[He  particularly  says,  "  Now  is  my  soul  troubled."    If  it 
be  asked,  \Miat  was  the  source  ofhis  troubles.''  we  answer,  he 
was  now  susfainifig  the  zcrath  of  God,  and  coitflictiug  zcith  all 
the  poicers  of  (larkiiei^s. 

It  had  been  loretold  that  the  Father  should  bruise  his  Son% 
and  smite  him  with  the  sword''  of  his  inexorable  justice.  And 
now  the  season  was  come  for  the  accomplishment  of  these 
prophecies.  The  wrath  of  God  was  the  punishment  due  to  sin : 
and  that  wrath  Jesus  was  now  enduring:  Yes;  he  was  become 
a  curse,  that  he  might  rtdoem  us  from  tlie  curse  of  the  law. 

Ikit  it  had  also  been  foretold  that  the  *'  Serpent  should 
bruise  his  heel'*."  And  he  himself  had  just  before  said,  that 
the  Prince  of  this  world  was  coming  to  assault  him\  Satan, 
v.hen  first  our  Lord  entered  on  his  ministry,  had  made  repeated 
efforts  to  destroy  him*^;  and,  though  foileil  and  vanquished, 
he  retreated  only  for  a  season  s,  determining  to  renew  his 
assaults  with  increa-ed  vigour.  This  therefore  seeming  au 
opportunity  peculiarly  favourable  to  his  tiesigns,  he  failed  not 
to  improve  it.  He  summoned  all  his  principalities  and  powers 
to  unite  their  efforts'":  and  O,  how  desperate  was  their  attack! 
Our  blessed  Lord  himself,  though  victorious  in  the  conflict, 
had  almost  fainted,  if  angels  had  not  been  sent  to  succour  him 
from  heaven'.] 

Lender  these  agonies  he  was  reduced  to  the  greatest 
cniharrassment 

[Never  was  lie  eml)arrassecl  througli  the  persecutions  or 
cruelties  of  man:  but  when  he  endured  the  wrath  of  God,  and 
the  assaults  of  Satan,  he  could  not  but  complain  of  his  accu- 
mulated troubles:  yea,  so  was  he  distiessed,  that  he  was  at  a 
loss  what  to  say,  or  what  to  do.  His  nature  dictated  a  prayer, 
which  afterwards  he  saw  occasion  to  revoke.  He  begged  that 
the  cup  might  pass  from  him,  and  that  he  might  be  saved  irom 
that  tremendous  hour''.  Nor  was  this  petition  in  the  least 
degree  inconsistent  with  his  fortitude  or  resignation.  It  shewed 
him  to  be  a  man;  and  it  was  such  a  petition  as  he  might  oiler 
with  perfect  innocence;  seeing  that  to  dread  and  deprecate 
the  wrath  of  God  is  our  bounden  duty.] 

Recovering  himself,  however,  he  welconics  his  afflic- 
tions, and  states 

IL  The 

*  Isai.  hii.  10.  first  part.     ^  Zech.  xiii.  7.  '  Gal.  lii.  10,  13. 
^  Gen.  iii.  15.                       =  John  xiv.  30.  and  xii-  31. 

^  Luke  iv.  2  — 12.  ^  lb.  vtr.  13.  ^  Col.  ii.  15« 

*  Matt.  iv.  u.  ^  Some  read  the  words  with  an  inter- 
rogation; thus:  '•  \f  hat  shall  I  say?  I'alht  r,  save  nie  from  this 
hour?"  But  our  translation  seems  preieruble,  if  we  compare  the 
account  in  Matt.  xxvi.  38 — 42. 


334  Christ's  resigxatio.v.  (562.) 

II.  The  grounds  of  his  submission  to  them 

1 .  It  was  with  a  view  to  those  very  sufferings  that  he 
had  come  to  that  hour 

[These  had  been  foreseen,  when  he  first  engaged  to  re 
deem  a  fallen  world  ',  and  he  had  then  stipulated  to  bear  them 
for  our  salves'".  It  was  with  a  view  to  them  that  he  had  as- 
sumed our  nature,  without  whieh  he  woidd  have  been  incapable 
of  bearintj  them  ".  And  throughout  the  whole  of  his  ministrv 
he  had  frequently  adverted  to  them  as  what  he  should 
undergo,  as  soon  as  his  hour  was  fully  come".  Yea,  he  had 
reproved  Peter  with  great  severity  for  attempting  to  dissuade 
him  from  his  purpose^:  and  had  expressed  his  eager  "  desire 
to  be  baptized  with  that  bloody  baptism,"  being  greatly 
"straitened  till  it  should  be  accomplished^."  And  would  he 
now  recede.''  would  he  shrink  from  the  trial  now  it  was  come 
upon  him  ?  would  he  rescind  his  own  voluntary  engagements, 
and  abandon  the  work  he  had  undertaken?  No:  difficult  as 
it  was  to  submit  to  these  sufferings,  he  determined  to  endure 
them,  since  the  purposes  of  his  grace  could  in  no  other  way 
be  accomplished.] 

2.  They  were   necessary   for   the  promoting  of  his 
Father's  glory. 

[This  is  strongly  intimated  in  the  latter  petition.  The 
Father  s  Justice  could  not  have  been  so  much  glorified  even  in 
the  destruction  of  the  whole  human  race,  as  in  the  sufferings 
of  his  only  Son:  in  these  it  appeared  altogether  inflexible. 
And  how  glorious  would  be  the  display  of  the  Father's  luve, 
when  it  was  seen  that  he  had  adopted  such  a  method  of  restor- 
ing man  to  his  favour!  Yea,  how  would  every  perfection 
shine  forth  in  this  stupendous  mystery  ?  Would  Jesus  then 
sacrifice  the  rathcr's  glory  to  his  present  feelings?  When  the 
Father  had  already  glorified  him  by  repeated  attestations  from 
heaven,  and  by  so  many  miracles,  would  Jesus  now  draw  back, 
and  rob  the  Father  of  all  the  glory  that  was  to  accrue  to  him 
from  this  dark  and  painful  dispensation?  No,  by  no  means; 
and  therefore  lie  not  only  acquiesces  in  the  appointment,  but 
even  prays,  that,  whatever  he  himself  might  endure,  God 
would  glorify  his  own  name,] 

This  subject  is  capable  of  most  useful  improvement 

1 .  For  the  awakening  of  our-i?ars 
[These  sorrows  were  the  just  reward  of  our  sins  :  and  every 
one  on  w  hom  sin  shall  be  found  must  sustain  them.    Go  then, 
ye  who  may  mock  at  sin,  go  follow  at  your  ease  the  imagina- 
tions 

Msai.  liii.  lo.  latter  part.      "'Ps.xl.  7,  8.  "  Ileb.  ii.  g. 

°  Luke  xviii.  32,  33.  p  Malt.  xvi.  21—23.    ;.'  Luke  xii.  50* 


{56'2.)  Christ's  resignation.  335 

tions  of  your  own  hearts.  But  consklcr,  that,  "  if  tliese  tilings 
^vere  clone  in  the  green  tree,  what  shall  be  done  in  tliedrv'?" 
If  the  curse  clue  to  sin  so  overwhelmed  the  Lord  of  glory  in  the 
space  of  one  hour,  what  effect  shall  it  produce  on  you  to  all 
eternity?  Then  no  supplication  can  remove,  nor  any  submission 
mitigate,  our  anguish.  This,  this  alone,  is  the  time  for  prayer. 
If  then  we  would  escape  the  wrath  of  Almighty  God,  let  us 
flee  instantly  to  him,  whose  blood  can  cleanse  us  from  the 
guilt  of  sin,  and  whose  grace  can  rescue  us  from  its  dominion.] 

2.  For  the  encouraging  of  our  hopes 

[\Miat  do  we  owe  to  the  adorable  Saviour,  for  that  in  the 
hour  of  his  extremity  he  did  not  recede?  But  he  saved  not 
himself,  that  he  might  save  us:  "  He  gave  up  his  own  life,  that 
he  might  ransom  us;"  and  drank,  even  to  the  dregs  the  cup 
of  bitterness,  that  he  might  take  it  out  of  our  hands  for  ever- 
more. Let  all  then  rest  assured,  that  the  debt  once  dis- 
charged by  their  great  surety/shall  never  be  required  at  their 
hands,  provided  they  believe  in  him.] 

3.  For  the  regulating  of  our  conduct 

[There  is  no  sin  in  praying  for  the  removal  of  afflictions, 
provided  we  be  willing,  on  the  whole,  that  God's  will  should 
be  done  in  preference  to  our  own.  But  we  must  desire  above 
all  things  the  glory  of  God:  and  cheerfully  acquiesce  in  anv 
dispensation,  provided  God  may  be  honoured  by  it.] 

Luke  xxiii.  31. 


DLXIII.     Christ's  patience  under  sufferings. 

Heb.  xii.  3.  Consider  him  that  endured  such  contradiction 
of  sinners  against  himself,  lest  ye  be  zcearied  and  faint  in 
your  minds. 

THINGS  are  good  or  evil  in  this  life  chiefly  by  com- 
parison: the  happiest  of  men  is  unhappy  in  comparison 
of  Adam  in  paradise;  and  the  most  miserable  of  men  is 
happy  in  comparison  of  those  who  are  in  hell.  Tliis  re- 
flection will  be  of  great  service  to  us  in  estimating  our  own 
state.  It  is  not  indeed  expedient  that  we  should  comj)are 
ourselves  w  ith  those  who  appear  in  a  more  prosperous  con- 
dition than  ourselves  (unless  for  the  purposes  of  humiliation 
and  self-abasement)  lest  we  should  be  led  to  envy  tliem,  and 
^  to 


ii'^6     Christ's  patience  under  suFFERiycs.   (563.) 

to  repine  at  our  own  lot :  but  it  will  be  highly  advantageous 
to  us  frequently  to  view  the  wants  and  sufferings  of  others, 
in  order  to  extirpate  every  murmuring  thought,  and  to 
stimulate  our  own  souls  to  gratitude  and  thanksgiving.  A 
sight  of  Jesus  in  particular  cannot  fail  to  produce  in  us 
the  best  effects;  since  all  that  we  are  called  to  endure  for 
his  sake,  is  as  nothing  in  comparison  of  what  he  patiently 
and  willinsily  endured  for  us. 

In  the  text  we  have  this  very  direction  given  us,  and 
for  this  express  purpose.  The  apostle,  in  what  he  wrote 
for  the  comfort  of  the  afflicted  Hebrews,  reminds  us 

I.  That  the  soul  is  apt  to  faint  under  heavy  trials 

The  people  of  God  are  taught  to  expect  trials  from  an 

un^Todly  world ;   and  to  make  their  sufferings  an  occasion 

of  joy  and  glorying.     But 

Even  the  most  eminent  saints  have  fainted  under  their 

trials 

[la  the  scriptures  we  have  the  weaknesses  of  God's  people 
as  faithfully  recorded  as  their  virtues.  And  there  is  scarcely  a 
siiint  who  has  not  on  some  occasions  shewn  himself  weak  as 
other  men.  Jacob,  in  despondency,  cried,  "  All  thcsc'things 
are  a"-ainst  me^."  Moses,  by  his  wrathful  inadvertence  pro- 
voked God  to  exclude  him  from  the  earthly  Canaan''.  Job 
even  cursed  the  day  of  his  birth,. and  accusetl  God  of  cruelty 
and  oppression'.  David  said  it  was  i  vain  to  serve  God;  and 
called  all  who  had  ever  testified  to  the  contrary,  by  the  name 
of  liars''.  Elijah,  through  the  dread  of  Jezebel,  begged  God 
to  put  an  end  to  his  hfe''.  Jeremiah  lamented  that  he  had 
ever  been  born  ;  and  complained  that  God  himself  was  to  him 
"  as  a  liar,  and  as  waters  that  fail '."  All  of  these  were  very 
distinguished  characters,  and  yet,  in  circumstances  of  peculiar 
trial  lost  that  composure  of  mind  which  it  was  their  duty,  and 
their  privilege,  to  possess.] 

And  vvho  amongst  us  has  not  on  many  occasions  be- 
trayed the  same  weakness? 

[We  have  borne  up  with  fortitude  perhaps  against  some 
trials,  which  have  been  light  and  transient;  but  how  have  we 
sustained  diose  which  were  heai^y,  complicated,  and  of  long 
continuance  ?  \Mieu  our  troubles  have  arisen  from  those  who 


were 


»  Gen.  xlii.  36.  "  Numb.  XX.  10—12. 

*=  Job  iii.  3.  tV  X.  3.  &  xvi.  1-2—14. 

•J  I's.  Ixxiii.  13,  14.  &  Ixxvii,  4,  7,  S,  9.  &  cxvi.  10,  n. 

c  iKingsxix.  4.  '  Jer.  XV.  10.18. 


(563.)  Christ's  patience  under  sufferings.     337 

ucre  our  avowed  enemies,  we  have  enduier]  them  manfiilJv: 
but  when  they  have  come  from  a  quarter  that  we  did  not  ex- 
pect, or  from  a  quarter  from  whence  we  had  reason  to  expect 
nothing  but  sujjport  and  consolation,  hosv  have  we  endured 
them  ihen'^  If  some  near  relative,  or  a  friend  that  was  as  our 
own  soul,  have  been  the  immediate  cause  of  our  affliction,  and 
our  enemies  have  been  those  of  our  own  household,  have  we 
not  given  way  to  comi)laint  and  murmuring-  ?  Yea,  have  not 
our  vcr}^  spirits  failed  by  reason  of  vexation,  insomuch  that 
we  could  find  scarce  any  comfort  in  life.  If  we  have  not  been 
turned  from  the  faith,  like  those  who  were  afraid  to  confess 
Christ^,  have  we  not  been  diverted  from  the  path  of  duty,  and 
been  led  to  manifest  a  vindictive  spirit  instead  of  overcoming 
evil  with  good  ?  Let  this  then  suffice  to  shew  us  how  weak  we 
are,  and  how  much  we  need  the  supports  and  consolations  of 
the  gospel.] 

J3ut  in  ihc  text  the  apostle  iiifoniis  us 

II.  That  a  vie\v  of  Christ's  patience  under  sufferings  will 
afford  us  most  effectual  relief 

Many  are  the  consolations  which  the  gospel  administers 
by  |)oiiiling  out  to  us  the  author,  and  the  intent,  of  our 
trials,  together  with  llie  benefit  resulting  from  them.  But 
there  is  no  source  of  comfort  so  great  as  that  which  the 
consideration  of  Christ's  sufferings  opens  to  us. 

The  contradiction  of  sinners  which  Christ  endured  was 
wonderful  indeed 

[Consider  (he  uureasouab/eness  with  which  he  was  op- 
posed, w  hen,  notwithstanding  the  myriads  of  miracles  that  he 
wrought,  his  enemies  were  continually  demanding  more  signs, 
and  pretending  a  want  of  evidence  as  the  ground  of  their 
unbelief.  Consider  t/ie  ohdinacy  with  which  he  was  rejected, 
when  his  victory  over  the  devils  was  ascribed  to  a  con.'ederacy 
with  them;  and  Lazarus  himself  was  made  an  object  of  mur- 
derous resentment,  because  his  restoration  from  the  grave  was 
the  means  of  converting  some  who  were  more  open  to  con- 
viction. Consider  the  malke  with  which  he  was  persecuted. 
Incessantly  did  his  enemies  labour  to  ensnare  him,  and  seek  to 
take  away  his  life.  And,  when  they  had  a  prospect  of  effect- 
ing their  [jurpose,  there  was  no  method,  however  infamous, 
w  liich  they  did  not  use  to  accomplish  tiieir  wishes.  ^\  ith  what 
inveteracy  did  they  suborn  false  witnesses;  and,  on  the  failure 
of  that  device,  compel  the  judge  by  clamours  and  menaces, 
to  give  sentence  against  him  !  Consider  the  criielti/  with  w  hich 

he 

^  John  xii.  42. 

Vol.  V.  Z 


338     Christ's  patiexce  uxdeu  sufferings.  (563.) 

he  was  put  to  dejiili.  Tlicy  mitilit,  one  would  have  ihouglit, 
liave  been  satisfied  wiih  seeing  his  back  torn,  and  even  plowed 
up,  with  scourges  :  but  their  cruelty  was  insatiable  ;  for,  even 
Avhcn  he  was  nailed  to  the  accursed  tree,  they  ceased  not  to 
inock  and  intuit  hini,  and  to  add  by  their  indignities  a  tenlbld 
poignancy  to  all  hi^  anguish. 

Yet,  notwitlistanding  tbe  contratlietion  of  siiniers  against 
him  was  so  great  and  unparalleled,  he  endured  it  all  with  pa- 
tience, never  fainting,  never  wearied,  till  he  expired  under  the 
accumulated  load.] 

A  due  consideration  of  this  will  keep  us  from  fainting 
under  our  sorrows 

in  flat  are  our  sorrozcs  in  comparison  of  his?  The  utmost 
we  have  met  with  is  a  little  contempt  and  ridicule,  or  perhaps 
llie  loss  of  some  worldly  interests  or  prospects.  "  We  have  not 
yet  resisted  unto  blood,  striving  against  sin**;"  and  any  thing 
short  of  that  should  be  deemed  unworthy  our  notice.  Hotc 
s/ig/if.  are  the  aggravations  of  our  sujj'erings  in  comparison  of 
his  !  If  we  do  not  deserve  such  treatment  from  man,  have  we 
not  merited  infinitely  worse  irom  God  ?  But  he  was  altogether 
spotless;  nor  cou'd  either  men  or  devils  lay  any  thing  to  his 
<'harge.  Perhaps  we  have  endeavoured  to  do  some  good  to 
those  who  now  hate  and  revile  us  :  but  he  came  from  heaven 
for  the  salvation  of  them  that  hateil  him;  yea,  and  sid)jected 
himself  to  the  power  of  his  enemies,  on  puipose  that  he  might 
eftect  their  reconciiialion  with  God.  If  then  he  patiently 
enduretl  such  things  for  us,  should  we  laint  when  called  to 
endure  some  light  adHictions  i'or  him?  Surely  we  should  rather 
rejoice  that  an  opportunity  is  aflbrded  us  of  testifying  our 
love  to  him,  and  of  a[)proving  ourselves  I'aitliful  to  his  interests.] 

We  may  iivi prove  this  subject 
1.  For  our  humiliation 

[How  siiould  we  be  ashamed  of  our  readiness  to  shrink 
from  the  cross,  and  to  complain  when  it  is  laid  upon  us  ! 
W  hat  if  we  should  be  called  to  lav  down  our  lives  lor  Christ, 
as  thousands  have  been  before  us ':  Mow  should  we  endure  that 
trial?  "  If  we  have  run  with  the  footmen  and  they  wearied 
us,  how  shall  we  contend  with  horses  ?  if  we  be  wearied  in  a 
land  of  peace,  how  shall  we  do  in  the  swelling  of  Jordan'?" 
Let  us  remember,  that  "  he  who  hateth  not  his  own  life, 
(when  it  staiuls  in  competittoh  with  his  duty)  cannot  be 
Christ's  disciple."  Let  us  then  never  fear  the  face  of  man''; 
but  whenever  we  are  tempted  to  betray  the  cause  of  Christ, 
let  us  reflect  on  the  example  he  has  set  us,  and  "  aroi  ourselves 
likewise  with  the  same  mind '."] 

2.   For 

''  Vcr.  4.      '  Jcr.  xii.  5.      ''  Itai.  h.  7,  S,  12,  13.      '1  Pet.  iv.  1. 


(.56.3.)  Christ's  patience  under  sufferings.     330 

2.  For  our  encouraifemcnt 
[Some  variation  in  our  iVanics  wc  niiis'i  expect :  hut  we 
must  never  suffer  a  desponding  thought  to  lodge  witliin  us. 
lie  it  so;  our  sufferings  are  very  great :  then  we  are  th(;  more 
conformed  to  the  example  of  our  hiessed  Lord.  And  shall  not 
this  thought  console  us  ?  And  if  we  walk  in  his  steps  shall  we 
jiot  soon  he  with  him  where  he  is  ?  Let  us  then  he  content  to 
"  tiU'up  the  measure  of  his  sufferings,"  and  to  follow  him  in 
Ids  appointed  way.  Thus  shall  we,  like  him,  '*  he  made  per- 
fect through  sufferings;  and,  having  suffered  with  him  for  a 
little  while,  "  be  also  glorified  with  him"  to  all  eternity"'.] 

'"  Ivom.  viii.  IT, 


DLXIV.       CHRIST    INTERCEDING    FOR    HIS    ENEMIES. 

Luke  xxiii.  34.     Then  said  Jesus,  Father,  forgive  tliem  :  for 
theif  know  not  zchat  ihei/  do. 

AS  one  of  the  most  essential  qualifications  for  a  due 
discharge  of  the  |)riesthood  was,  a  disposition  to  "  com- 
miserate those  who  were  igrwra/it  and  out  of  the  way"," 
so  it  was  the  express  office  of  the  priest  to  "  offer  sacri- 
fices for  the  errors  of  the  people  \"  Our  blessed  Lord, 
wlio  was  our  great  high  Priest,  shewed  himself  on  all 
occasions,  but  more  especially  in  the  instance  before  us, 
abundantly  qualified  for  the  office  he  had  undertaken  ; 
and,  in  the  very  hour  that  he  offered  himself  a  sacrifice 
for  sin,  lie  particularly  pleaded  the  cause  of  those  mIio 
ignorantlj/  "  crucified  him  as  a  malefactor  ^" 

In  discoursing  on  his  words  we  shall  shew 

I.  In  what  respects  ignorance  extenuates  the  guilt  of 
rejecting  Christ 
There  doubtless  have  been  instances  wherein  men  have 
known  the  gospel,  and  yet  refused  subjection  to  it 

[The  sin  against  the  Holy  Ghost  seems  evidently  to  in- 
clude in  it  a  wilful,  deliberate,  and  contemptuous  rejection  of 
Christ  in  opposition  to  the  clearest  convictions  of  our  own 
minds ;   and  there  is  every  reason  to  believe  that  this  sin  has 

often 

•  Ileb.  v.  1,  2,  *  Heb.  ix.  7.  «•  See  ver.  33. 

Z  2 


;^40      CHTIIST  IXTKRCEDING  FOR  HIS  ENEMIES.    (564.) 

often  been  committed  :  many  also  have  "  sinned  wilfully  after 
they  had  leceived  the  knowledge  of  the  truth'','  and  have  so 
"  fallen  away,  as  never  afterwards  to  be  renewed  unto  re- 
pentance*:" from  whence  it  is  evident  that  all  contempt  of 
the  gospel  does  not  proceed  from  ignorance.] 

Yet,  generally  .spcnkins;,  a  rejection  of  Chrii*^  arises 
from  an  ignorance  of  his  true  character  ^'!c 

[This  w;;s  certainly  the  case  with  respect  to  those  who 
crucified  our  Lord  ;  the  prejudices  of  their  education,  together 
with  the  mean  appearance  of  our  Lord,  blinded  their  eyes,  so 
that  they  knew  not  how  to  acknowledge  him  as  their  Messiah. 
This  our  Lord  himself  confessed '^;  St.  Peter  also  declared 
the  same  ^  ;  and  St.  Paul  express!}'  says  that,  "  if  they  had 
known  him,  they  would  not  have  crucified  the  Lord  of 
glory  "." 

And  is  it  not  the  same  with  respect  to  ?/5?  Would  Me  pro- 
J'fine  person  scoff  at  the  Ibllowers  of  the  blessed  Jesus,  or 
neglect  to  seek  an  interest  in  hiin,  if  he  knew  what  a  gracious, 
merciful,  loving,  and  adorable  P>eing  he  despised'?  Or  would 
the  selj'-rigliteotis  moralist  feel  such  reluctance  to  submit  to  the 
c;ospel,  if  he  had  any  just  conceptions  of  the  suitableness  and 
excellency  of  that  s-alvation  which  it  oflered  to  him?  Surely, 
however  this  might  happen  on  some  occasions,  we  cannot 
conceive  that  it  should  be  a  general^  or  even  a  common, 
practice.} 

This  view  of  incn's  conduct  certainly  extenuates  their 
guilt  in  rejecting  Christ 

[\Ve  must  not  imagine  that  ignorance  is  a  sufficient 
excuse  ibr  sin  :  for  the  very  petition  in  the  text  intimates  that, 
notwithstanding  the  murderers  of  Christ  knew  not  what  they 
did,  they  contrii'cted  guilt,  and  needed  forgiveness  .  and  in 
other  passages  of  scripture  it  is  said,  that  men  perish  for  lack 
of  knowledge" ;  that  ''  Christ  will  take  venucancc  on  them" 
for  their  ignorance  ' ;  and  tliat  "  he  who  formed  them  will 
shew  them  no  favour'"." 

But  though  iiinorance  cannot  remove,  it  certainly  exle- 
nuatesy  our  guilt.  I'he  more  opportunities  of  information  any 
pei>ons  had,  the  more  guilt  they  contracted  in  rejecting  the 
truth;  on  which  account  our  Lord's  hearers  were  altojiether 
inexcu>al)lc- ",  and  were  involvi:d  in  deeper  guilt  than  even 
S(jdoni  and  (iomorrah".  On  the  other  hand,  tlie  less  light  any- 
one had  in  his  mind,  the  less  was  the  malignity  of  his  oflenco 

St. 

^  Heb.  X.  26.  '  Heb.  vi.  4—6.  '  The  text, 

e  Acts  iii.  17.  ^    1  Cor.  ii.  8.  '  John  xvi.  3. 

^  Hos.  iv.  6.  ^    '2  'Iliess.  i.  8.  ""  Isai.  xxvii.  11. 

"  John  XV.  2-3.  °  Matt.  x.  15. 


(.564)    CHRIST  IXTERCEIUXG  FOR  HIS  ENEMIES.       34I 

St.  Paul  tells  US  that  this  was,  in  a  measure,  the  ^loitnd  of  liis 
obtaining  mercy'';  for  th;it,  if  lie  had  persecuted  Clirist  as  he 
did,  atid  at  the  same  time  been  aware  of  what  he  was  doing,  he 
would  have  been  almost  beyond  the  reach  of  mercy.  Ami  we 
are  informed  that  in  the  final  judgment  the  sentence  denounced 
atiainst  the  impenitent  und  unbelieving-,  will  be  proportioned 
to  the  light  and  knowledge  against  which  they  had  sinned; 
"the  servant  that  knew  "not  his  Lord's  will  will  be  beaten 
with  few  stripes,  while  he  who  knowingly  disobeyed  it  will  be 
beaten  with  many  stripes*!." 

The  reason  of  this  is  evident;  for  an  ignorant  rejection  of 
Christ  will  consist  with  a  desire  to  please  God  ^ :  whtreas  that 
rejection  of  him  that  militates  against  the  clear  convictions  of 
our  own  mind,  argues  a  rooted  love  of  sin,  and  an  inveterate 
hatred  to  God  and  his  Christ*.  While  therefore  the  latter  is 
"  a  sin  unto  death  V'  and  a  sure  forerunner  of  perdition",  the 
former  may  be  repented  of  and  forgiven.] 

Hut,  however  true  this  statement  may  be,  we  cannot 
but  admire 

11.  'J'hc  Mondcrful  love  of  Christ  ia  urging  this  pica  on 
beiialf  of  his  murderers 

In  contemplating  this  part  of  oar  subject,  let  us  con- 
sider 

1.  What  his  conduct  was  towards  his  murderers 
[Justly  might  he  have  aggravated  the  guilt  of  Ids  mur- 
derers, and  said,  "  These  are  they  among  whom  1  ha"'i  ^vrought 
all  m^-  miracles ;  and  multitudes  of  them  have  ex:  '^  •"icriced  my 
power  to  heal:  yet  this  is  the  way  in  vviii.  ii  t)>«?y  reciuite  aJl 
my  kindness  :  "i  de^ire  therefore,  O  inv  I'athar,  ihnl  thou 
wouldest  vindicate  m}'  cause,  and  execute  'ipoa  tl  em  some 
signal  vengeance  as  thou  hast  on  others,  vvhv>se  gmh  was  infi- 
nitely less  than  theirs.  Let  the  earth  open  to  swallow  them 
up,  or  lightning  descend  from  heaven  to  consume  them,  or  tire 
and  brimstone  be  raineil  dowi\  iq^on  them,  or  an  angel  slay 
hundreds  of  thousands  of  them  in  an  instant,  lie  might  at 
Ica^t  have  said,  as  the  martvr  Zechariah  did  in  similar  circum- 
stances, '*  The  Lord  look  u[)on  it  and  requite  if*."  But  in- 
stead of  this,  he  prayed  tliat  tiiey  might  be  forgiven  :  he 
sought  out  the  only  extenuating  circumstance  that  could  be 
thought  of,  and  urged  it  as  a  plea  on  their  behalf,  'i  his  was 
a  conduct  truly  astoidsliing,  and  worthy  of  an  incarnate  God.] 

2.  The 

P   1  Tim.  i.  13.  q  Luke  xii.  47,  48. 

'  Acts  xxvi.  9.  •  Jdlni  .\v.  23. 

t    I  John  v.  16.  "  «  Jobu  111.  19.  lleb.  x,  39. 

*  2  Chrc^i,  .\xiv.  22. 

z3 


342       CHRIST  INTERCEDING  FOR  HIS  ENEMIES.    (564.) 

2.  The  wonderful  love  displayed  in  it 
[Suppose  lie  had  at  such  a  lime  been  pra3'injT  for  his 
friends,  it  would  have  argued  most  unbounded  love  ;  but  to  be 
praying  for  his  enemies!  to  plead  the  cause  of  those  who  by 
their  clamours  had  compelled  his  judge  to  deliver  him  up  into 
their  hands,  and  to  be  imploring  the  richest  mercies  for  those 
who  were  loading  him  with  al!  manner  of  insults  and  indig- 
nities !  What  love  was  this  !  that  in  the  midst  of  his  agonies 
he  should  lose  all  sense  of  the  injuries  he  was  receiving,  and, 
without  a  murmuring  or  vindictive  word,  should  occupy  liim- 
self  wholly  about  the  welfare  of  his  enemies,  dreading  uothiug 
so  much  as  their  ruin,  and  desiring  nothing  so  much  as  to 
liave  them  partakers  of  his  glory  !  Well  might  the  apostle  call 
this,  a  "love  that  passeth  knowledge  >'."] 

To  IMPROVE  this  subject,  let  us  leflect 

1 .  How  earnest  ne  should  be  in  seeking  knowledge 

[Some  might  be  ready  to  conclude  that,  if  ignorance  is 
an  extenuation  of  guilt,  it  were  safer  and  better  to  continue 
ignorant.  But  let  us  not  mistake:  it  is  not  wilful  ignorance 
that  is  to  be  considered  in  this  view,  but  that  ignorance  whicii 
is  unavoidable,  or,  at  least,  unintentional.  Besides,  ignorance 
is  sure  to  keep  us  from  Clnist,  and  consequently  to  bring  us 
into  condemnation  :  and  it  will  be  a  poor  consolation  to  a 
danmed  soul,  that  its  guilt  was  not  of  the  most  aggravated 
kind.  There  is  no  way  of  escaping  condemnation  but  by  be- 
lieving in  Clirist;  and  we  cannot  believe  in  him  unless  we 
know  him:  therefore  we  must  seek  divine  instruction  as  the 
onlv  means  of  everlasting  salvation.  This  is  the  declaration 
of  Cod  himself^:  the  Lord  grant  that  we  may  ponder  it  in 
our  minds,  and  be  regulated  by  it  in  our  lives  !  ] 

2.  What  encouragement  we  have  to  pray  for  mercy 
[Never  were  more  atrocious  sinners  on  the  face  of  the 

earth  than  those  for  whom  Christ  prayed  :  nor  was  any  prayer 
ever  more  signally  answered  than  that  he  ollered  Ibr  them  : 
for  no  less  than  tinee  ihou>and  of  those  very  people  were  for- 
given in  an  instant,  and  adopted  into  the  family  of  (iod.  It 
was  in  answer  to  that  prayer  that  the  very  blood  which  they 
had  profanely  desired  "  to  be  upon  themselves  and  upon  their 
children""  in  a  wa^'  of  judgment,  came  upon  them  in  a  way 
of  mercy,  and  cleansed  them  "from  the  guilt  of  shediling  it. 
\\  ho  tlien  amongst  us  need  despair  of  mercy?  If  Christ  inter- 
ceded so  for  persons  in  the  very  act  of  crucifying  the  Lord  of 
glory,  will  he  not  intercede  lor  mourning  penitents?    If  he 

obtained 

Eph.  iii,  10.  '   John  xvii.  p;.  "  jMatt.  xxvii.  '25. 


(564.)    CHRIST  INTERCEDING  FOR  HIS  ENEMIES.       343 

obtained  mercy  for  those  who  rejected  hitn,  will  he  not  much 
more  for  those  who  "  desire  to  be  tbuiid  iti  him  r"  Let  us  not: 
despond,  but  carry  all  our  iniquities  to  him,  that  they  m;iy  be 
cleansed  by  his  atoning  blood,  and  be  forgiven  through  his 
prevailing  intercession.] 

3.  What  obligation  lies  upon  us  to  forgive  one  another 
[The  generality,  when  injured,  are  ready  to  search  out 
every  possible  aggravation,  in  order  to  lower  their  adversary 
in  the  estimation  of  others,  and  to  justify  their  own  resentment 
against  him.  But  how  dilferently  did  Jesus  act !  ^'et  ''he 
suftered  for  us,  leaving  us  an  cxamjde  that  we  should  follow 
l)is  steps''."  Let  us  then  cultivate  a  tbrgiving  spirit,  yea,  even 
towards  those  whose  malice  is  most  inveterate,  and  wliose  con- 
duct towards  us  is  most  injurious.  It  was  thus  that  Paul  %  and 
Stephen''  trod  in  their  Master's  steps:  and  thus  must  we,  if 
we  would  Hn»l  mercy  at  his  hands  in  the  day  of  judgment". 
The  express  command  of  Jesus  to  every  one  of  us  is,  "  Love 
your  enemies,  bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pra^^  for  them  that  despitefully  use  you  and  [)er- 
secute  youV  And  indeed,  if  we  do  not  exercise  this  dispo- 
sition, we  cannot  repeat  the  [.ord's  prayer  without  praying  for 
our  own  damnation  2.  "*Let  us  therefore  be  kind  one  10 
another,  tender-hearted,  forgiving  one  another,  even  as  God 
for  Christ's  sake  hath  forgiven  us''."] 

b   1  Pet.  ii.  -21.  '1  Cor.  iv.  12,  13. 

<"  Acts.  vii.  60.  '  INhitt,  xviii.  35. 

*'  Matt.  v.  44.         ?  Matt.vi.  12,  14, 15.         ''  Eph.  iv.  32. 


DLXV.      THE    BENEFIT    ARISING    TO    CHRIST    FROM    JUS 
OWN    SUFFERINGS. 

Heb.  V.  7 — 9.  Who  in  the  (hii/s  of  his  flesh,  rchen  he  had 
offered  up  pnnjcrs  anid  supp/icatium,  icith  strong  cn/i/ig  and 
tears,  iinio  him  that  teas  able  to  save  him  from  death,  and 
Tcas  heard  in  that  he  feared;  though  he  zcere  a  son,  yet 
learned  he  ohedii'nce  by  the  things  nhich  he  suffered-^  and 
being  made  perfect,  he  became  the  author  of  eternal  salva- 
tion unto  all  them  that  obei/  him. 

THE  priestly  office,  as  marked  out  by  God,  beloncred 
exclusively  to  the  tribe  of  Levi — Yet  our  Lord,  thouirli  he 
was  not  of  that  tribe  to  which  the  priesthood  appertained, 
was  tridy  and  properly  a  High  Priest — He  was  constituted 

'^4  a  priest 


344  1HE  BENEFIT  ARISING  TO  CTIRIST  (565.) 

a  priest  of  a  diflerent  order  from  that  of  Aaron — And  exe- 
cuted the  duties  of  tlie  priesthood  in  a  far  different  man- 
ner than  it  was  possible  for  any  other  person  to  perform 
them — He  offered  not  the  blood  of  bulls  and  of  goats, 
but  his  own  body,  for  the  sins  of  the  world — The  apostle 
describino;  the  manner  in  whicli  lie  ministered,  sets  be- 
fore  us 

I.  His  conduct  under  his  sufFerinirs 

Never  were  the  suflerin<fs  of  any  creature  comparable 
will)  those  of  Christ 

[His  bodily  sufferings  perhaps  were  less  Uian  many  of  his 
followers  have  been  called  to  endure'' — But  those  of  his  soul 
were  infinitely  beyond  our  conceptions'' — The  assaults  of 
Satan,  and  the  wrath  of  God,  combined  to  produce  that 
bloody  sweat  in  the  gardiu  of  Gcthsemane' — ] 

Under  them  he  poured  out  his  heart  in  prayer  unto  his 
heavenly  Father 

[He  never  lost  sight  of  God  as  his  Father,  but  addressed 
him  with  the  greater  earnestness  under  that  endearing  title* — 
He  knew  that  his  Father  was  "  able  to  save  him  from  death  " — ■ 
He  therefore  repeatedly  besought  hhn  to  remove  the  bitter 
<:up,  and  urged  his  petitions  "  with  strong  cries  and  Hoods  of 
tears" — ISot  that  he  repented  of  the  work  he  had  undertaken;- 
but  only  desired  such  a  mitigation  of  his  suffeiings  as  might 
consist  with  his  father's  glory,  and  the  salvation  of  men" — ] 

Nor  did  he  desist  from  prayer  till  he  had  obtained  his 
request 

[Him  the  Father  always  heard — Nov  was  an  answer  now 
denied  him — He  was  delivered  from  that  which  he  chiefly 
deprecated^ — Though  the  cup  was  not  removed,  he  was  not 
sulfered  to  faint  in  drinking  it — He  was  strengthened  by  an 
angel  in  answer  to  his  prayer^ — And  clearly  shewed  w  hat  an 
answer  he  had  received,  l)y  the  dignified  coni[)Osure  with  which 

he 

*  It  is  possible  indeed  that  the  perfect  temperature  of  his  body 
might  give  a  more  exquisite  sensibility  to  the  organs;  but  this  is 
no  where  affirmed  in  scripture. 

^  Ps.  xxii.  14,  15.  with  Matt.  xxa»v  38.  '   Luke  xxii.  44. 

""   Mark  xiv.  36. 

*  John  xii.  27,  28.  As  a  nm)i,  lie  could  not  but  feel,  and  as  a  good 
man,  lie  could  not  but  dciirecute  the  wrath  of  God:  but  he  desired 
nothing  that  was  inconsislunt  with  the  divine  will.  Matt.  xxvi.  39. 

'The  learned  ditlVr  about    the  sense  of  ciito  rrji  et/^«?Eia?;    somt 
translate  it  pro  reiercntui,  others  ex  metu.     See  Beza  on  Heb.  v.  7. 
^  Luke  xxii.  43. 


{565.)  FROM    HIS    OWS    SUFFERINGS.  345 

he    immediately    resigned  himself    into   the   hands    of    his 
enemies  ^ — ] 

His  sufTeritigs  indeed  could   not  be  dispensed  with ; 
but  they  were  amply  recompensed  by 

II.  Tlie  benefit  lie  derived  from  them 

The  benefits  accruinir  to  our  Lorel  from  liis  own  suf- 
ferings  were 

1 .  Personal 

[It  was  necessary  for  him  as  our  high  Priest  to  experience 
every  thing  which  his  people  are  called  to  endure  in  their  con- 
flicts with  sin  and  Satan' — Now  the  ditiicully  of  abiding  faith- 
ful to  God  in  arduous  circumstances  is  exceeding  great — This 
is  a  trial  which  all  his  people  are  called  to  sustain — And  under 
it  they  more  particularly  need  his  almighty  succour — Tliis 
therefore  he  submitted  to  learn — Though  as  the  Son  of  God 
he  knew  all  things  iii  a  speculative  manner,  yet  he  could  not 
know  this  experimeiitallij,  but  by  being  reduced  to  a  surt'ering 
condition — This  therefore  was  one  benefit  which  he  deiived 
from  his  sufferings — He  learned  by  them  more  tenderly  to 
sympathize  with  his  afflicted  people,  and  more  speedily  to 
succour  them  when  imploring  his  help  with  strong  crying  and 
tears  ^ — ] 

2.  Official 

[As  the  priests  w^ere  consecrated  to  their  office  by  the 
blood  of  their  sacrifices,  so  was  Jesus  by  his  own  blood' — 
From  that  time  he  had  a  right  to  impart  salvation — From  that 
time  also  he  exercised  that  light — The  persons  indeed  to  whom 
alone  he  is  *' -the  author  of  eternal  salvation,"  are,  "  those 
who  obey  him" — Not  that  they  possess  this  qualification  be- 
fore he  vouchsafes  his  mercy  to  them — But  he  invariably 
transforms  his  people  into  his  own  image — And  makes  them, 
like  himself,  obedient  unto  death '^ — ] 

We  may  learn  from  hence 

1.  What  we  should  do  under  sufferings,  or  a  dread  of 
God's  displeasure 

[We  should  not  hastily  conclude  that  we  are  not  his  chil- 
dren"— We  should  rather  go  with  humble  boldness  to  God  as 
our  Father" — V\'e  should  plead  his  gracious  promises  p — Nor 

can 

•"  John  xviii.  4— 8,  11.  '  Heb.  ii.  17.  "^  lb.  ver.  18. 

'  Tt^etwGiJf  sometimes  means  "  consecrated  :^'  see  Heb.  vii.  28. 
">  I'hil.  ii.  8.  "  Heb.  xii.  6. 

•  Luke  XV.  17,  18.  P  P«.  I.  15- 


34^     Christ's  bexefit  in  uis  sufferings.  (565.) 

can  we  possibly  be  too  earnest,  provided  we  be  content  that 
his  will  skoLild  be  done — (Alas  !  that  there  should  be  so  little 
resemblance  between  our  prayers  and  those  of  Christ!) — We 
should  however  consider  that  as  the  best  answer  to  i)rayer, 
which  most  enables  us  to  glorify  God — ] 

2.  Whither  logo  for  salvation 

[The  Father  was  "  able  to  save  his  Son  from  death" — • 
And  doubtless  he  can  save  ns  also— But  he  has  exalted  his 
Son  to  be  a  Prince  and  a  Saviour ^ — To  Christ  therefore  wc 
are  to  go,  and  to  the  Father  through  Christ' — In  this  way  wc 
shall  find  him  lo  be  the  author  of  eternal  salvation  to  us' — ] 

3.  What  is  to  be  our  conduct  when  he  has  saved  ns 
[Jesus  died  "  to  purchase  to  himself  a  peculiar  people 

zealous  of  good  works" — We  must  therefore  obei/  him,  and 
that  too  as  willingly  in  seasons  of  severe  trial  as  in  times  of 
peace — We  must  be  content  to  be  conformed  to  the  lii<encss 
of  our  Lord  and  Master — Let  us  be  faithful  unto  death,  and 
he  will  give  us  a  crown  of  life' — ] 

•J  Acts  v.  31.  ■■  Kpli.  ii.  iS. 

»  Ileb.  vii.  25.  '   llev.  ii.   lo. 


DLXVL    Christ's  persevering  diligence. 

Heb.  xii.  1,  2.  Jllierefore,  seeing  we  also  are  compassed  about 
rcith  so  great  a  cloud  of  witnesses,  let  us  lai/  aside  even/ 
weight,  and  the  si)i  zchic/i  doth  so  eadly  beset  us,  and  let  us 
run  Kith  patience  the  race  that  is  set  before  us ;  looking  unto 
Jesus  the  author  and  Jiuisher  of  our  faith  ;  icho,  for  the  Joi/ 
that  teas  set  before  him,  endured  the  cross,  and  despised  the 
shame,  and  is  set  doion  at  the  right  hand  of  the  throne  of 
God. 

WHEN  we  read  the  history  of  the  Jews  as  recorded 
in  the  sacred  volume,  we  in  general  feel  no  other  interest 
in  the  events  related  concerning  them,  than  we  do  in  those 
which  are  handed  down  to  ii*i)y  the  historians  of  Greece 
and  Rome.  13ut,  allowing  for  some  local  and  circum- 
stantial differences,  the  same  things  are  transacted  amongst 
ourselves  ;  and  the  records  which  we  read,  may  serve  as 
a  glass  wherein  to  see  all  that  is  now  passing  in  the  world. 
The  saints  of  old,  even  from  righteous  Abel  to  the  end  of 
^  the 


{566.)     Christ's  persevering  diligence.         347 

tlic  prophetic  age,  were  called  to  a  life  of  suffering,  and 
by  their  siifterings  were  made  perfect.  Thus  also  "  must 
we  go  through  much  tribulation  in  our  way  to  the  heavenly 
kingdom;"  and  fill  up  tlie  measure  of  sufferings  which  is 
allotted  us  in  this  vale  of  tears. 

The  apostle  having  given  us  a  long  catalogue  of  worthies, 
who  had  approved  themselves  faithful  unto  death,  and 
had  thereby  "  obtained  a  good  report/'  exhorts  us  to 
follow  their  example,  and  more  especially  the  example  of 
our  blessed  Lord  himself. 

In  this  passage  are  contained 

1.  An  exhortation  to  run  our  race 

All  of  us  are  called  to  "  run  our  race  with  patience" 

[There  is  a  course  inarked  out  for  us  by  God  himself:  nor 
can  any  one  err  from  it,  who  duly  attends  to  the  directions 
^^iven  liim  in  the  holy  scriptures.  In  this  course  we  are  to  run. 
We  are  not  left  at  liberty  to  prescribe  a  path  for  ourselves  : 
the  race  is  "  set  before  us,"  and  to  that  we  must  strictly  ad- 
here. But  we  cannot  hold  on  in  it  without  much  and  continual 
exertion.  Many  are  the  difficulties  that  obstruct  our  wav: 
sometimes  our  path  is  steep  and  slippery  ;  and  sometimes  it  is 
rough  and  thorny.  Often  are  we  weariect  in  it  and  ready  to 
faint,  before  our  course  is  half  finished.  And  not  unfrequentlv 
they  who  ought  most  to  aid  and  encourage  us,  exert  them- 
selves to  the  utmost  to  impede  our  progress.  But  our  duty  is 
to  run  our  race  "  with  patience  ;"  to  hold  on  till  we  arrive  at 
the  goal,  ill  spite  of  ah  our  external  trials,  or  inward  weak- 
ness; and  "  by  patient  continiumce  in  well  doing  to  seek  for 
glor}^  and  honour  and  immortalitj'.''  To  run  well  for  a  season 
will  avail  us  nothing:  we  must  "  endure  unto  the  end,  if  ever 
we  would  be  saved."] 

To  this  we  should  be  stimulated  by  the  consideration  of 
the  many  witnesses  that  surround  us 

[The  saints  who  have  gone  before  us,  having  finished 
their  course  with  joy,  are  represented  as  being  spectators  of 
our  coiijl'nts,  and  zc it fi eases  to  us  that  o.-ir  perseveri/ia-  efforts 
shall  be  crowned  zcith  success.  Jn  both  of  tbcse  views,  the 
consideration  ot'  them  is  calculated  to  refresh  our  spirits,  and 
to  quicken  our  languishing  exertions.  Conceive  "  a  cloud," 
or  multitude  of  departed  saints,  and  more  especially  of  those 
who  ran  together  with  us;  conceive  them  looking  upon  us 
with  eager  solicitude,  rejoicing  when  they  beiiold  us  rapidly 
advancing,  and  ready  to  weep  over  us,  if  at  any  time  they 
see  us  on  the  decline  ;  conceive  them  crying  out  to  us,  Press 
forward;  remember  me;  I  once  endured  tae  same  trials;  I, 

like 


348        Christ's  persevering  di licence.      (566.) 

like  3'ou,  was  ready  to  fai:;t ;  but,  throui^h  grace,  I  held  on  ; 
and  at  last  1  obuuned  the  prize:  hold  on  then  a  iiitie  longer, 
and  the  crown  of  righteousness  is  yours;  "  be  not  weary  in 
well-doing;  for  in  due  season  3'ou  shall  reap,  if  you  faint 
not:"  I  say,  let  us  dwell  on  this  thought  ;  and  surel}',  if  ever 
men  running  in  a  race  were  encouragfd  bv  ihe  acclamations 
of  their  fi  lends,  much  more  shall  we  by  such  animating  consi- 
derations as  these.] 

Together  with  this  carne'^t  exliortation,   the   apostle 
gives  us 

II.   Directions  to  insure  success 

1.  We  must  put  away  whatever  obstructs  our  pro- 
gress 

[They  who  are  about  to  run  a  race  need  not  be  reminded 
of  the  necessity  there  is  to  cast  ofT  all  unnecessary  weight,  or 
any  long  garment  which  might  impede  their  motion.  But 
in  running  our  spiritual  race  we  are  apt  to  be  forgetful  of  this 
obvious  and  necessary  caution.  Many  things  there  are  whicli 
operate  as  a  burthen  to  weigh  do«n  our  spirits;  anil  to  exhaust 
our  strength.  How  often  do  the  cares  or  pleasures  of  the 
world  divide  our  attention,  enfeeble  our  cllbrts,  and  pre- 
vent our  advancement  in  the  divine  life!  There  is  in  every 
one  some  "  sin  that,  more  easily  besets  him,"  and  which,  like 
a  flowing  robe*,  diminishes  his  activity  in  the  Service  of  his 
God.  What  sin  this  is  we  should  be  careful  to  enquiil-.  It 
will  in  general  be  found  to  be  some  inward  lust  that  is  consti- 
tutionally wrought  into  our  frame,  or  some  evil,  incident  to 
our  situation,  our  company,  or  our  employment.  Whatever 
it  be,  whether  pride,  or  passion,  whether  covetousness  or  un- 
cleanness,  whether  sloth  or  intemperance,  whether  unbelief 
or  impenitence,  whether  self-righteousness  or  self-dependence, 
we  must  "^  put  it  away."  Whatever  tends  to  divert  us  from 
the  path  of  duty,  or  to  embarrass  us  in  it,  must  be  sacrificed, 
if  we  would  "  so  run  as  to  obtain  the  prize."] 

2.  M'e  must  direct  our  eyes  to  Je?us  Christ 

[Jesus  is  here  j)roposcd  to  our  view  both  «*  unr  successful 
patient,  and  ^/,v  our  ahnigliti/  friend.  Never  had  any  other 
person  such  a  ditiicult  course  to  run  :  nor  could  any  other  ever 
have  persevered  in  it.  The  cross  he  bare  was  heavier  than  we 
can  possibly  conceive  :  nor  was  (^p  ignominy  of  it  less  than 
the  pain  :  but  "  he  endured  the  cross  antl  despised  the  shame  :" 
lie  looked  to  "  the  joy  that  was  set  before  him,"  the  joy  of 
glorifying  his  heavenly  Father,  the  joy  of  delivering  a  ruined 
world,  the  joy  of  being  for  ever  the  acknowledircd  author  of 
their  salvation:  and  in  the  prospect  of  having  all  this  con- 
summated, 


(566.)     Christ's  persevering  diligence.  349 

summated,  hedisrcgnrded  all  his  trials  and  difficulties,  he  even 
"  longed  to  be  baptized  with  his  bloody  baptism,"  and  con- 
tinued with  unabated  ardour  till  he  could  say,  "  It  is  finished  ;" 
and  till,  in  consequence  of  his  victor":oui5  career,  he  was  ex- 
alted to  the  "  right  hand  of"  the  throne  of  God." 

tJow  should  we  be  encouraged  by  the  sight  of  this  ou?' 
siiccesxfii/ pnttein !  for,  what  are  our  trials  in  comparison  of 
his?  Howwichly  too  are  his  exertions  recompensed,  even  as 
ours  also  shall  in  due  time  be,  in  the  full  possession  of  the 
prize  that  was  set  before  hinr! 

But  the  a|)(»stle  directs  us  to  look  unto  Jesus  aUo  as  oio' 
ahhightif  friend.  It  is  he  who  marked  out  for  us  our  course, 
who  c:.Iled  us  forth  to  run  in  it,  who  holds  out  to  our  view 
the  prize,  who  sits  as  umpire  to  award  the  prize  to  every  one 
that  wins  it,  and  who  will  bestow  it  on  us  with  liis  own  hand. 
He  is  "  the  author  and  the  finisher  of  our  faith;"  from  him 
proceeds  that  faith  whereby  we  are  stimulated  to  engage  in  the 
race,  and  tliat  whereby  we  are  enabled  to  persevere  in  it  10  the 
end.  Let  us  then  look  at  him,  and  see  how  sufficient  he  is  to 
renew  our  strength,  and  how  interested  he  is  in  crowning  our 
efforts  with  success. 

There  is  a  peculiarity  in  this  direction  which  we  must  bv  no 
means  f)ass  over.  The  Apostle  tells  us  not  merelv  to  look  luito 
Jesus,  but,  in  so  doing,  to  look  off'^  from  every  thing  else. 
We  are  apt  to  look  at  our  own  weakness,  at  the  length  and 
difficulties  of  our  way,  at  the  strength  and  number  of  those 
who  are  endeavouring  to  cast  us  down,  or  to  any  thing  that 
tends  to  discourage  us:  but  we  should  look  off  from  all  these 
things*  and  kei'p  our  eyes  steadily  fixed  on  Jesus  as  our 
pattern,  and  our  friend  :  and  then  our  difficulties  will  appear 
as  nothing  ;  and  we  shall  proceed  cheerfully  in  an  assured  ex- 
pectation of  the  prize  •=.] 

Address 

1.  To  those  who  have  never  yet  begun  to  run 
\\\  ere  it  optional  with  you  whether  you  would  have  any 
interest  in  this  race  or  not,  we  might  leave  you  to  your  choice  : 
but  you  are  of  necessity  entered  upon  the  lists,  and  must  have 
all  the  shame  and  misery  of  failure,  if  you  run  not  so  as  to 
obtain  the  prize.  The  loss  of  lieaven  is  not  the  sole  conse- 
quence of  your  sloth  :  for,  if  you  be  not  judged  worthv  of 
the  felicity  of  heaven,  you  will  receive  the  dOom  of  the  wicked 
and  slothtul  servant  in  the  toruienis  of  hell.  Consiiier  then 
how  much  time  you  have  lost,  how  little  mav  yet  remain,  and 
what  an  arduous  race  you  iiave  to  run  ;  and  begin  imme- 
diately, while  yet  the  prize  is  in  your  view,  and  Jes\is  is  ready 
to  assist  your  feeble  etiorls.] 

2.   To 

*  *A(fo^unt<i.  e  1  Cor.  ix.  26. 


350       Christ's  perseveking  diligence.       (566.) 

2*  To  those  who  are  halting,  or  turning  aside  out  of 
the  course  ^ 

[Many  "  run  well  for  a  season,  and  yet,  after  all,  are 
hindered''"  from  pressing  forward  to  the  goal.  Enquire,  my 
brethren,  whence  it  is  that  such  a  lamentable  ciiange  has 
taken  place  in  you  ?  What  is  there  that  will  compensate  for 
the  loss  of  the  heavenly  prize  ?  It  were  better  far  to  part 
with  every  weight,  and  every  incumbrance,  whether  friends, 
or  interests,  or  pleasures  of  whatever  kind,  or  even  with  life 
itself,  than  to  be  diverted  from  your  course,  or  to  be  retarded 
in  it.  Be  assured  that  as  *'  he  who  puts  his  hand  to  the  plough, 
and  looks  back,  is  not  fit  for  the  kingdom  of  heaven,"  so 
neither  can  he  be  who  halts  in  his  Christian  race.  May  God 
enable  you  to  resume  your  labours !  and  know  for  your  en- 
couragement, that,  if  persisted  in,  "  thev  shall  not  be  in  vain 
in  the  Lord  ^"J 

3-  To  those  who  are  resolutely  hastening  toward  the 
goal 

[Doubtless  you  are  sometimes  ready  to  faint :  but  look  at 
the  cloud  of  witnesses  that  are  gone  before  you  :  look  at  Jesus 
in  particular,  that  bright  example  of  all  righteousness,  and 
that  gracious  helper  of  all  his  followers.  Look  too  at  the 
prize,  the  joy  that  is  set  before  you  ;  and  *'  have  respect  unto 
the  recompence  of  reward  :"  how  richly  will  that  repay  you 
for  your  persevering  exertions  !  Methinks  you  are  now  come 
within  a  short  distance  of  the  goal,  and  thousands  of  God's 
dear  children,  though  invisible  to  you,  are  looking  on,  and 
standing  ready  to  congratulate  your  success.  Press  on  tlien 
a  little  longer,  "  forgetting  the  things  that  are  behind,  and 
reaching  forth  unto  that  which  is  before '^:"  so  shall  you 
"  finish  your  course  with  joy,"  and  "  receive  the  crown 
of  righteousness  from  the  hands  of  Jesus,  your  righteous 
Judges. "J 

^  Gal.  V.  7.  «  I  Cor.  xv.  58. 

f  Phil.  iii.  13,  14.  «  2  Tim.  i\.  7,  8. 


DLXVIL    Abraham's  faith. 

Rom.  iv.  20 — 25.  He  staggered  not  at  the  promise  of  God 
through  nnheHef ;  but  nas  strong  in  faith,  giving  glory  to 
God ;  and  being  ful 1 1/  persuaded  that  what  he  had  promised, 
he  teas  able  also  to  perform.  And  therefore  it  uas  imputed  to 
him  for  righteousness.  Nozo  it  uas  not  zcritten  for  his  sake 
alone,  that  it  zcas  imputed  to  him  ;  but  for  us  also,  to  zchom  it 

shall 


(o67-)  ABRAHAi\l's   FAITH.  35I 

slia/l  he  imputed,  if  lie  believe  on  liim  lliut  raised  np  Jesus 
our  Lord  from  the  dead,  zc/io  was  delivered  for  our  offences, 
and  teas  raised  again  for  our  justification. 

THERE  is  no  Christian  grace,  the  want  of  v.hich  is 
so  much  condcnmcd  in  scripture,  or  the  exercise  of  which 
is  so  much  applauded,  as  faith.  In  the  Epistle  to  the 
JJehreus  there  is  one  whole  chapter  occupied  in  cele- 
brating the  saints  that  were  distinguished  for  this  grace. 
Amongst  these  Abraliani  makes  u  very  conspicuous  figure. 
In  the  chapter  before  us  a]so  the  apostle  mentions  tuis 
enfinent  trait  in  Abraham's  character,  and  expatiates 
upon  it  in  support  of  that,  which  it  is  the  one  scope  of 
this  whole  epistle  to  establish,  namely,  the  doctrine  of 
justification  hy  laith  alone. 

In  oj^ening  the  Apostle's  words,  we  shall  consider 

I.  Abraham's  faith 

His  faith  had  respect  to  those  things  which  were  con- 
tained in  the  promise  : 

1 .  To  the  numerous  posterity  vvhich  he  was  to  have 
by  Sin'ah 

[i'liis  is  particularly  noticed  in  the  verses  before  the  text, 
and  in  the  hi:?tory  to' which  the  apostle  more  immediatelv  re- 
fers ^.  He  eouid  entertain  nodoiit)t  by  whom  the  promise  was 
given;  or  to  what  it  related.  The  only  question  therefore 
that  arose  in  his  mind,  was,  whether  God  had  power  to  per- 
form his  promise?  But  here  also  he  was  "  fully  persuaded;" 
so  that  he  did  not  doubt  or  hesitate  one  moment ;  but  be- 
lieved, that  it  should  be  even  as  it  had  been  said  unto  him. 
As  for  the  (hfficulties  arising  from  the  deadness  of  his  own 
body,  and  of  Sarah's  womb,  they  were  not  suffered  to  weigh 
any  thing  against  the  power  and  faithfulness  of  Jehovah. 
There  was  indeed  no  hope  according  to  the  judgment  of  sense 
and  reason  :  but  "  against  liope  he  believed  in  hope,'  thai 
the  promise  made  to  him  should  be  fulfilled.] 

2.  To  Christ,  in  whom  both  he  and  all  the  nations  of 
the  earth  were  to  be  blessed 

[In  the  original  promise  repeatedly  made  to  Abraham, 
respect  was  had  to  both  of  these  things,  and  a  manifest  dis- 
tinction was  made  between  them\  in  the  New  Testament, 
both  also  are  notieed ;  but  more  especial  attention  is  paid  to 
the  latter,  in  order  to  shew,  beyond  a  doubt,  that  Abraham 

believed 

!  Gen.  XV.  4—6.  ''  Gen.  xii.  2,  3.  audxxii.  17, 1 8. 


352  Abraham's  faith.  (.567.) 

believed  in  Christ  lor  justification  and  acceptance.  Our  Lord 
himself  expressly  declares  that  Abraham  had,  though  at  the 
distance  of  two  thousand  years,  beheld  him  as  the  promised 
Messiah,  and  had  rejoiced  exceedingly  in  the  prospect  of  the 
blessings,  which  he  liimself  and  all  iiis  believing  children 
should  receive  by /.'/s  means'.  So  great  indeed  was  Abraham's 
joy  on  this  account,  that  he  could  not  forbear  ex|)ressing  it  in 
a  way  of  laughter'*.  Sarah  also  laughed,  when  she  heard  the 
tidings';  but  her's  was  a  laugh  of  unbelieving  derision; 
whereas  his  was  a  laugh  of  believing  exultation. 

Now  with  respect  to  this,  as  well  as  to  the  former  subject, 
Abraham  believed  God:  he  did  "  not  stagger  at  all  through 
imbelief,"  but,  with  strong,  unshaken  affiance,  committed  his 
soul  to  Christ,  that  it  might  be  washed  in  his  blood,  and  be 
clothed  in  his  righteousness.] 

Having  seen  how  stroniz;  in  faith  Abraham  was,  let  us 
notice  ■  K 

II.  The  benefit  he  derived  from  it 

Abraham  was  justified  by  the  righteousness  of  Christ 
[Abraham  being  a  sinner,  he  was  obnoxious,  like  others, 
to  the  curse  denounced  against  every  transgression  of  God's 
holy  law  :  and  being  condemned  by  the  law,  he  could  not 
obtain  salvation  by  it.  He  therefore  was  forced  to  seek  jus- 
tification in  the  righteousness  of  another,  even  of  Jesus,  in 
whom  he  believed.  The  same  is  observepi  respecting  David, 
who  speaking  of  himself  no  less  than  of  others,  declared  him 
to  be  the  only  happy  man,  who  had  "  righteousness  imputed 
to  him  without  works  ^"  From  these  two  examples  the  a[)Ostle 
infers,  that  all  must  be  justified  in  the  same  way,  namely, 
through  the  righteousness  of  Christ.  In  reference  to  Abra- 
ham, lie  with  great  care  removes  all  occasion  of  glorying 
either  in  his  moral  or  ceremonial  obedience;  and  affirms,  that 
iiis  circumcision,  so  far  from  being  aground  of  his  accet)tancc, 
was  only  "  a  seal  of  that  righteousness  which  he  had  for  many 
years  already  possessed  -"."] 

This 

"  .Tolui  viii.  56.  '^  Gen.  xvii.  17.  '  Gen.  xviii.  12. 

*  It  is  worthy  of  remark,  that  the  apostle  here  alters  llie  words  o* 
David  so  as  to  make  them  bear  more  fully  upon  his  point;  for 
David  speaks  only  of  the  non-impuiation  qj'sin;  wliereas  the  ap()5ile 
(doubllesb  iiimer  the  inbj)iratioii  of  that  divine  Spirit  who  dictated 
the  words)  understood  liis  words  as  expressing  a  positive  imputatiun 
of  righteousness ;  which  view  of  th.eni  alone  suited  his  aigumt-nt. 
•He,  moreover,  learcs  out  the  words  that  immediately  follow  his 
quotation,  kst  by  citing  them  he  should  give  occasion  to  an  adver- 
saj;y  to  say,  that  our  guileless  state  is  in  some  measure  united  with 
fauh  in  the  matter  of  our  justification  before  God.  Compare 
Ps.  xxxii.  1,2.  with  ver.  6,  8.  e  Ver.  9 — u. 


(567)  ABRAHAMS    FAITH.  253 

This  benefit  lie  received  by  faith 
[ft  is  said  repeatedly  that  "  i\braham's  faith  was  counted 
to  him  for  righteousness;"  the  precise  import  of  wliich  ex- 
pression is  not  easy  to  be  understood.  We  must  not  imagine 
that  the  mere  act  of  faith  ccjnstituled  his  justifying  righteous- 
ness; (for  then  he  would  have  had  a  ground  of  glorying 
within  liimself  as  much  as  if  he  had  been  justified  by  love  or 
any  other  work)  faith  is  here  put  for  the  object  of  faith,  the 
Lord  Jesus  Christ,  who  in  a  similar  way  is  called  "  our  hope'':" 
and  that  which  in  this  chapter  is  called  "  the  righteousness  of 
faith,"  is  elsewhere  contrasted  with  our  own  '•ighteousness,  and 
is  more  arcurately  called  "  The  righteousness  of  God  by  faith 
in  Christ*."  Faith  indeed  may  be  said  to  justify  us  insfru- 
mentat/i/,  as  apprehending  Christ,  in  whom  we  are  justified  : 
but  the  expression  in  the  text  is  better  explained  as  relating  to 
the  object  of  faith,  not  only  because  it  is  a  very  common  mode  of 
expression  in  the  scriptures,  but  because  it  comes  up  most  fully 
to  the  language  of  the  apostle,  inasmuch  as  "  the  righteous- 
ness of  Christ  is  unto  all,  and  upon  all  them  that  believe ''/' 
and  Christ  is  called  on  this  very  account,  "  The  Lord  our 
righteousness'."] 

That  this  account  of  Abraham's  faith  may  not  appear 
uninteresting,  let  us  consider 

III.  The  instruction  and  encouragement  it  affords  to  us 
Though  God  was  pleased  to  honour  his  servant  Abra- 
ham by  transmitting  to  posterity  an  account  of  his  faith, 
yet  this  was  not  the  only,  or  the  principal,  reason  that 
induced  him  to  record  these  things  concerning  Abraham. 
His  chief  intent  was 

1.  To  shew  us  how  we  are  to  seek  justification  before 
God 

.  [Abraham  believed  in  God  as  able  to  accomplish  all  that 
he  had  promised  :  and  by  this  faith  he  was  justified.  Thus  we 
are  to  believe  in  God  as  having  already  accomplished  his  pro- 
mises, in  having  given  up  his  Son  to  "  die  for  our  offences/' 
and  having  raised  hiui  from  the  dead  as  the  author  and  pledge 
of  our  eternal  justification.  It  is  by  the  death  of  Christ,  and 
through  the  prevailing  intercession,  whicli,  in  his  exalted  state, 
he  makes  for  us,  that  we  are  to  be  reconciled  to  God.  We 
must  not  fo*-  one  moment  dream  of  any  other  way  of  accept- 
ance.    If  so  eminent  a  man  as  Abraham  was  incapable  of 

being 

•>  Heb.  vi.  i8.  '  Phil.  iii.  9. 

"^  Rom.  iii.  22.  '  Jer.  xxiii.  6. 

Vol.  V.  A  A 


354  Abraham's  faith.  (56?.) 

being  justified  by  his  works,  much  more  must  we  :  and  if  he 
was  necessitated  to  look  to  Clirist  in  order  to  obtain  salvation, 
bevond  all  doubt  we  must  stand  indebted  to  the  same  Saviour 
for  all  our  hopes  of  happiness  and  glory.] 

2.  To  assure  us  that,  if  we  truly  believe  in  Chrisi",  we 
cannot  fail  of  beinii  justified 

[Abraham's  views  of  Christ  must  assuredly  have  been  very 
obscure:  yet,  dark  as  they  were,  they  availed  for  his  justifi- 
cation before  God.  But  we  have  an  incomparably  clearer 
knowledge  of  Christ :  we  see  him  in  his  person,  work,  and 
otfices,  and  therefore  have  stronger  ground  for  our  faith  in 
him.  If  we  then  receive  the  record  of  God  concerning  him, 
and  rely  fully  upon  him  as  "  dying  for  our  offences,  and  as 
raised  again  for  our  justification,"  shall  not  we  be  accepted  ? 
We  need  not  fear.  Our  souls  may  appear  as  dead  with 
respect  to  spiritual  fruitfulness,  as  Abraham's  and  Sarah's 
bodies  were  with  respect  to  their  having  a  son  and  heir; 
and  to  the  eye  of  sense  it  may  ap])ear  as  improbable  that  K'e 
should  inherit  the  promise,  as  tliat  they  sliould;  but  if  we 
believe,  we  shall  soon  find  that  "  all  things  are  possible  to  him 
that  believeth:"  we  shall  have  the  righteousness  of  Christ 
imputed  to  us ;  and,  being  made  heirs  with  Abraham,  we  shall 
be  enabled  to  "  walk  in  his  steps"'"  on  earth,  and  "  sit  down 
"with  him  in  the  kingdom  of  our  Lord  in  heaven"."] 

By  way  of  conclusion,  we  would  entreat  you  to  reflect 
upon 

1 .  The  folly  and  danger  of  self-righteousness 

[For  what  end  did  the  apostle  take  such  pains  U)  shew 
U3  that  the  most  eminent  saints  of  old  were  not  justified  by 
their  woi  ks,  but  to  caution  us  the  more  strongly  against  trust- 
ing in  our  own  works?  Let  us  not  imagine  this  a  light  matter: 
on  this  one  point  our  everlasting  haj)pin(.ss  depends.  If  w^e 
will  renounce  all  dependence  on  ourselves,  and  "  submit  to 
Christ's  righteousness,"  we  shall  be  saved  :  but  if  we  will  "  go 
about  to  establish  our  own  righteousness"  either  in  whole  or 
in  part,  we  must  inevitably,  and  eternally,  perish  °.] 

2.  The  value  and  importance  of  faith 

[The  highest  commendation  imaginable  is  given  to  faith, 
in  the  words  before  us.  Two  things  are  spoken  of  it,  which 
sljould  render  it  very  precioiTsTn  our  eyes ;  it  "  gives  the  highest 
glory  to  God,"  and  brings  the  richest  benefit  to  man.  Faith 
glorifies  all  the  perfections  of  the  Oeity,  in  a  I'ar  higher  de- 
gree than  any  other  grace  whatever:  and  it  saves  the  soul; 

which 

•"  Ver.  12.         "  Gal.  iii.  6— 9.         °  lloni.  ix.  30 -3i.&  x.  3. 


(567')  Abraham's  faith.  355 

which  cannot  be  said  of  any  other  grace.  Faith  is  the  (in- 
strumental) cause  of  our  justification:  but  all  other  graces  are 
the  fruits  and  ejects  of  justification  already  imparted  to  us. 
Let  us  seek  then  to  exercise  faith,  and  to  be  "  strong  in  faith  :" 
and  let  us  be  well  assured,  that  tlie  more  confidently  we  rely 
on  the  promises  of  God,  the  more  certainly  shall  we  laugh 
witli  holy  exultation,  and  obtain  a  testimony  from  God  that 
we  were  accepted  in  his  sight.] 


DLXVIII.       THE    IMPORTANCE    OF    PREPARING    FOR    OUR 
GREAT    ACCOUNT. 

Job  xxxi.  14.     What   shall    I  do  tchcn  God  riseth  up?  and 
when  he  visiteth,  zchat  shall  I  anstcer  liim? 

THE  testimony  of  a  good  conscience  is  a  source  of 
rich  consolation  at  all  times,  but  more  especially  when 
we  are  suffering  under  afflictions  trom  God,  or  calumnies 
from  man.  Job,  in  the  midst  of  all  his  troubles,  was 
upheld  by  it,  when,  without  such  a  support,  he  must  have 
inevitably  sunk  under  his  accumulated  burthens.  It  must 
be  confessed  indeed,  that  this  holy  man,  when  urged  and 
irritated  by  his  uncharitable  friends,  expressed  himself  too 
strongly  upon  this  subject:  yet  we  cannot  fail  of  seeing 
throughout  his  whole  history,  that  his  conscious  integrity 
enabled  him  to  hold  fast  by  God,  and  to  wait  with 
patience  the  issue  of  his  unexampled  calamities. 

In  the  passage  before  us  he  is  specifying  many  things 
commonly  practised  by  others,  but  from  which  he  had 
been  preserved  pure.  Ainong  these  he  mentions  his  con- 
duct to  his  servants  ;  and  observes  that,  if  in  this  he  had 
been  arbitrary  and  oppressive,  he  would  have  a  melancholy 
account  indeed  to  give  in  the  day  of  judgment ;  "  Then^ 
says  he,  What  shall  I  do  when  God  riseth  up  ^  and  when 
he  visiteth,  what  shall  I  answer  him  ?" 

These  ^vords  may  be  considered  as 

I.   A  weighty  reflection 

Job  is  contemplating  his  responsibility  to  God,  together 
with  the  impartiality  that  will  be  shewn  in  the  future 
judgment 

[In  speaking  of  his  accountableness  to  God,  he  docs  not 
limit  it  to  such  actions  as  are  reprobated  among  men,  but 

a  A  2  mentions 


35^      THE  IMPORTANCE  OF  PREPARING    (568.) 

mentions  it  in  reference  to  (what  is  generally  but  little 
regarded)  his  spirit  and  temper  in  domestic  duties.  He  well 
knew  that  God  took  cognizance  of  small  things  as  well  as 
great,  and  of  things  relating  to  civil  and  social  life  as  well  as 
those  that  pertain  more  immediately  to  religion.  He  was  cer- 
tain also,  that  at  God's  tribunal  the  slave  and  his  master,  the 
beggar  and  the  king,  would  have  their  cause  determined  with 
equal  and  unerrmg  justice.  Hence,  when  calunmiated  and 
condemned  by  men,  he  naturally  reflects  on  the  sentence  that 
would  he  passed  upon  him  at  God's  tribunal,  on  the  supposition 
that  there  were  any  wilful  and  allowed  sin  found  in  him, 
whatever  the  nature  of  that  sin  might  be,  and  however  venial 
it  might  be  deemed  by  the  world  at  large.] 

Such  a  reflection  will  be  highly  profitable  to  us  also 
[For  great  and  heinous  sins,  as  they  are  called,  we  all 
feel  ourselves  accountable  to  God;  but  we  scarcely  think  that 
any  responsibility  attaches  to  the  dispositions  we  manifest  in 
the  family  or  the  state  ;  we  maj'  be  querulous  and  contentious 
subjects,  or  proud  and  oppressive  masters,  or  slothful  and  im- 
pertinent servants,  and  yet  never  imagine  that  God  will  notice 
such  faults  in  the  day  of  judgment.  The  rich  and  the  great  are 
ready  to  think,  that  they  shall  find  some  favour  with  God  on 
account  of  their  earthly  distinctions  :  and  that,  while  a  poor 
man  who  robs  or  injures  them,  is  deserving  of  the  heaviest 
judgments,  they  may  rob  and  injure  others  to  ever  so  great 
an  amount  by  their  extravagance  or  extortion,  and  yet  pass 
without  censure.  But  the  great  and  terrible  God  has  no 
respect  of  persons*,  but  will  '*  judge  every  man  according  to 
his  works."  And  it  will  be  well  for  us,  if  we  take  a  retrospect 
of  our  actions,  and  seriously  refiect,  what  answer  w^e  shall  give 
to  God  in  the  day  that  he  shall  visit  us.] 

But  these  words  may  also  properly  suggest  to  us 
II.  An  instructive  enquiry 

The  enquiry  is  twofold  :  if  God  should  call  us  to  his 
judgment-seat  before  we  have  truly  repented  of  our  sins 

1.  What  shall  we  ''do?'' 
[Shall  we  go  before  him  with  boldness,  as  too  many  rush 
into  his  presence  now  .»'  Will  not  his  purity  abash  us,  and  "his 
excellency  make  us  afraid  ''  ?  " 

Shall  we  hide  ourselves  from  his  presence,  and  elude  his 
search?  Whither  shall  we  flee -"*  order  to  effect  this'^.''  In 
vain  shall  we  "  call  upon  the  rocks  to  fall  upon  us,  or  the  hills 
to  cover  us." 

Shall 

»  Deut.  X.  }-].  ^  Job  xiii.  ii.  *  Ps.  cxxxix.  7 — 12. 


(568.) 


FOR    OUR    GRFAT    ACCOUN'T.  357 


Shall  we  resist,  liis  summons.-  How  vain  the  attempt! 
"  Shall  our  hands  be  strong  in  the  day  that  lie  shah  deal  w  iih 
US'","  or,  "  can  we  thunder  with  a  voice  like  his'r" 

Let  US  then  bethink  ourselves  "  what  we  shall  do  in  the  day 
of  visitation  ?  to  whom  shall  we  flee  for  help?  and  where  sliall 
we  leave  our  glory  ^  ? "] 

2.  What  shall  wc  "  answer?'' 
[Shall  we  say  with  that  amiable,  but  mistaken,  youth,  "  I 
have  kept  all  thy  commandments  ^  r"  Alas!  which  of  the  com 
mandmenis  have  we  not  broken  times  without  number  r  Let 
it  only  be  considered  that  an  angry  word  is  murder  ^  and  an 
unchaste  look  adultery'  ;  and  we  shall  find  abundant  reason, 
even  as  holy  .lob  himself  did^  to  blush  and  be  confounded 
before  the  heart-searching  God  '. 

If  this  a[)pcar  too  presumptuous,  shall  we,  like  the  Pharisee, 
tell  him  of  our  comparative  goodness'"?  Suppose  we  do  diifer 
from  others,  what  ground  of  glorying  is  this  to  us"?  And  how 
infinitely  short  have  we  come  of  tlie  perfection  which  God  re- 
quires of  us  !  Yea,  the  very  disposition  to  justify  ourselves  is 
sufficient  to  make  God  utterly  abhor  us°. 

Shall  we  answer,  that  we  had  other  things  besides  religion 
to  attend  tor  But  what  other  things?  If  they  were  lawful 
in  themselves,  they  were  not  in  the  least  degree  incompatible 
W'ithrclisiion  :  and  if  they  were  unlawful,  they  ought  to  have 
been  renounced. 

Shall  we  reply,  that  wc  did  not  think  God  would  ever 
condemn  any  one  for  the  want  of  religion  ?  But  why  did  we 
entertain  so  fond  a  hope  ?  Were  we  not  sufficiently  warned 
to  the  contrary  ?  Was  it  possible  for  God  to  declare  in  more 
express  terms  his  determination  to  punish  impenitent  trans- 
gressors?? 

Whatever  other  answers  we  may  be  disposed  to  make,  let 
us  consider  whether  they  do  not  admit  of  a  reply  that  shall 
stop  our  mouths,  and  utterly  confound  us?  la  this  way  we 
shall  gather  instruction  for  which  we  may  have  reason  to  bless 
God  for  ever.] 

The  oblique  hints  which   both  Job   and   his  friends 

repeatedly  gave  to  each  other,  may  lead  us   further  to 

consider  the  words  as 

III.  A  solemn 

•»  Ezek.  xxii.  14.  *  J'^b  xl.  9.  '  Isai.  x.  3. 

8  IMall.  xix.  10.  ^  Mi'tt.  v.  21,  I'l.        lb.  'i8. 

k  j,^b  ix.  20.  '    lb.  ver.  -2,  3.  >"  Luke  xvm.  11,  12. 

"   1  Cor.  iv.  7.  °  Jobix.  30 — 32.    Luke  xviu.  14. 

"  Ps.  ix.  17.  1  Cor.  vi.  9,  10. 

A  A    3 


35^      THE  IMPORTANCt  OF  PREPARING    (568.) 

III.  A  solemn  warning 

If  a  master's  unkindncss  to  his  servant  would  bring 
down  upon  him  the  divine  judgments,  Job's  friends  might 
see,  that  their  uncharitableness  towards  him  would  not 
pass  unnoticed.  In  the  same  manner,  these  questions 
convey  a  solemn  warning 

1.  To  thoj^e  who  are  altogether  regardless  of  religion 
[We  are  well  aware  that  when  a  fellow-creature  expos- 
tulates with  such  persons,  they  will  fill  their  mouths  with 
arguments,  and  turn  to  ridicule  "  the  words  of  truth  and 
soberness."  But  it  is  not  a  worm  like  themselves  that  they  niust 
answer,  but  the  living  God.  Let  careless  sinners  then  consider 
what  they  shall  answer  him  ?  And,  before  they  speak  peace  to 
themselves,  let  them  think  whether  he  will  deem  their  excuses 
sufficient?  It  is  by  A/s  judgment  that  they  must  stand  or  fall; 
and  therefore  they  must  be  satisfied  with  nothing  which  will 
not  satisfy  him.  It  will  be  to  but  little  purpose  to  be  justified 
in  their  own  eyes,  and  in  die  opinions  of  a  partial  world  ;  for 
if  he  should  refuse  his  sanction,  they  will  have  nothing  left 
but  to  bewail  their  folly  in  everlasting  torments.] 

2.  To  those  who  rest  in  an  outward  and  formal  religion 
[It  is  not  the  observance  of  forms,  but  the  devotion  of 

the  heart,  that  God  requires.  Religion  is  to  be  our  business, 
yea,  our  verv  element  wherein  we  live.  Our  daily  care,  and 
our  supreme' delight  must  be  to  maintain  fellowship  with  the 
Father  and  with  his  Son,  Jesus  Christ,  and  to  glorify  God  by 
a  holy  conversation.  These  are  the  things  which  God  will 
enquire  into  at  the  last  day  :  and  if  we  tell  him  then,  that  such 
a  life  was  generally  reprobated  as  hypocrisy  or  enthusiasm, 
will  he  account  it  a  sulbcient  excuse  for  our  conduct?  What? 
he  may  say,  were  all  the  prophets,  and  apostles,  yea,  and  my 
only  dear  Son  too,  hypocrites  and  fanatics  ?  And  were  others 
to  be  condemned  in  proportion  as  they  resemblcil  these  divine 
patterps?  Did  vou  not  know  in  your  consciences,  even  while 
you  ridiculed  Ihe  godly,  that  both  you,  and  they,  ought  to 
walk  as  Christ  walked  r 

Know  then  that  the  form  of  godliness,  however  exemplary, 
will,  if  destitute  of  the  life  and  power  of  it,  leave  you  vvith- 
oi>t  excuse  in  the  day  of  judgment.] 

3.  To  those  who  profess    religion  indeed,  but   walk 

unworthy  of  it 

[Every  question  put  to  careless  or  formal  Christians  will 
have  fcenfoid  force  when  addressed  to  those  who  profess  godli- 
ness: for  they  acknowledge  Uieir  obligation  to  piety,  and  seek 
to  be  esteemed  as  truly  religious  characters ;  and  therefore 


ta^ 


to 


(568.)  FOR    OUR    GREAT    ACCOUNT.  ^^g 

to  all  their  other  guilt  they  add  the  basest  hypocrisy,  if  they 
live  ill  any  wilful  sin.  Let  those  (if  such  tliere  be  ainonfst 
us)  who,  while  they  "seem  to  be  religious,  either  bridle  not 
their  tongue  ',"  or  yield  to  the  solicitations  of  wrath,  envy 
malice,  lewdness,  covetousness,  or  any  other  vile  aflcction 
let  them,  1  say,  consider  what  t/iei/  shall  answer  when  .God 
shall  visit  them?  If  others  be  punished,  much  more  shall 
f/iei/ ' :  yea,  their  condemnation  shall  be  increased  in  propor- 
tion to  the  mercies  they  have  slighted,  and  the  advantages 
they  have  abused.] 

We    cannot  conclude  ^vitbout  adding    one  word    of 

DIRECTION 

[\t  has  been  shewn  already,  what  answers  w  ill  not  suffiee 
at  the  day  of  judgment.  It  is  but  reasonable  then  to  ask, 
What  answer  iivV/  suiliee  r  To  solve  this  important  question 
we  reply.  That  doubtless  we  must  renounce  all  habitual  and 
allowed  sin  ;  bur  that,  with  respect  to  the  sins  of  infirmity 
that  are  incident  to  our  fallen  nature,  we  should  lie  low  be- 
fore God  %  seeking  mercy  through  Christ  only,  and  declarino- 
our  affianee  in  the  promises  whieh  God  has  given  us  in  his 
word'.  Then,  though  vile,  we  should  not  be  cast  out ;  nor 
should  our  past  sins  be  remembered  against  us  any  more  for 
ever".] 

^  Jam,  i.  16.  '  Amos  iii.  2.     Isai.  xxxiii.  14. 

»  Job  xl.  4,  5.  and  ix.  15.  '  Isai.  xliii.  25,  26.  See  this  very 

question,  "  W'JiHt  shall  we  do^"  and  the  answer  given  to  it  by  the 
voice  of  inspiration,  Acts  ii.  37,  38.  and  xvi.  30,  31. 

"  lleb.  viii.  12. 


DLXIX.       ENCOURAGEMENT    IN    GOD. 

1  Sam.  XXX.  6.     But  David  encouraged  h'unself  in  the  Lord 

his  God. 

IN  seasons  of  prosperity  the  superior  happiness  of  a 
Christian  is  not  visible  to  all — 

But  in  adverse  circumstances  he  has  a  manifest  ad- 
vantage over  others — 

The  ungodly,  when  the  cisterns  fi-om  whence  they 
draw  their  water  are  broken  or  emptied,  have  no  comfort 
left.— 

But  when  every  stream  is  dried  up,  the  godly  have 
still  access  to  the  fountain  itself — 

A  A  4  This 


360  ENCOURAGEMENT    IN    GOD.  (o69.) 

This  was  experienced  by  the  church  of  old  "* — 
And   it  is  beautifully  exemplifjcd  in  the  history  before 
US- 
David  was  in  great  trouble,  being  suspected  by  the 
Philistines — plundered  by  the  Amalckites — and   threat- 
ened by  his  own  soldiers — 

But  in  the  midst  of  all  he  encouraged  himself  in  God — 
We  shall  shew 

I.  What  reason  he  had  to  do  so 

Though  reduced  to  the  greatest  extremities,  he  derived 
encouragement 

1 .  From  the  perfections  of  God  as  revealed  in  the  word 
[He  was  no  stranger  to  the  character  of  God  as  it  was 

revealed  to  M  oses  ^ — 

Or  to  the  unnumbered  illustrations  of  it  which  the  history 
of  his  nation  afforded  him — 

Consequently  he  knew  that  there  was  nothing  too  hard  for 
God  to  effect,  or  too  great  for  him  to  give — ] 

2.  From  the  experience  which  he  himself  had  had  of 
God 

[The  lion,  the  bear,  the  Philistine  giant,  and  the  mur- 
derous rage  of  Saul,  had  given  him  abundant  proofs  of  God's 
superintending  providence"^ — 

These  he  called  to  mind  in  this  season  of  trial  and  distress  "^  — 
-  And  wisely  judged  that,  with  such  a  friend  on  his  side,  he 
had  no  cause  for  fear  " — ] 

3.  From  the  covenant  which  God  had  made  with  him 
[God  had  covenanted  with  him  to  give  him  the  throne 

of  Israel — 

Hence  he  was  assured  that  his  life  should  be  spared  till  this 

promise  was  accomplished- 
It  was  in  tliis  view  that  he  was  enabled  to  call  God  his 

God— 

And  the  thought  of  this  relation  to  God   added  tenfold 

confidence  to  his  soul — ] 

While  we  admire  the  conduct  of  David  in  this  par- 
ticular, let  us  consider 

II.  What  reason  we  have  to  do  likewise 

Certaiply 

*  Hab.  iii.  17,  18.  "  Exod.  xxxiv.  6,  7. 

*  1  Saru.  xvii.  37.  xviii.  11.  and  xix.  10,  11. 

«»  Ps.  xlii.  6.  Ixxvii.  10,  11.  ^2  Cor.  i.  10. 


(569.)  E^3■C0URAGEMENT    IX    GOD.  361 

Certainly  the  si'ounds  of  David's  encouragement  are 
equally  calculated  for  our  support 

[Gud  is  still  the  same  almighty  and  gracious  Being  as 
ever — 

His  arm  is  not  shortened,  nor  is  his  ear  heavy  with  respect 
to  us— 

\^^e  may  also  see  much  of  his  goodness  in  our  orcn  ex- 
perience— 

V\  ohderful  have  been  the  ways  in  whicii  he  has  dealt  with  us 
for  the  awakening,  preserving,  and  sanctifying  of  our  souls — 

He  has  also  covenanted  with  us  that  "  he  will  never  leave  us 
nor  forsake  us '  " — 

Nor  shall  one  jot  or  tittle  of  his  word  ever  fail — 

Are  not  these  then  grounds  of  encouragement  to  us  as  well 
as  to  David  r — ] 

But  we  have  far  greater  reason  to  encourage  ourselves 
in  God  than  David  had — 

We  have  seen  more  stupendous  displays  of  God's /^orrer 

[David  had  read  of  the  wonders  wrought  in  Egypt  and 
the  wilderness — 

But  what  were  these  wonders  when  compared  with  the 
victories  gained  over  all  the  passions  and  prejudices  of  the 
world  by  tlie  preaching  of  a  few  poor  fishermen  ? — ] 

We  have  beheld  more  astonishing  exercises  of  his  love 
[The  history  of  the  Jews  records  many  instances  of  God's 
love  towards  them — 

But  what  were  these  when  compared  with  the  gift  of  his 
dear  Son  to  die  for  us,  and  of  his  holy  Spirit  to  renew  us  ? — 

These  things  are  as  much  beyond  any  thing  that  David  had 
ever  seen,  as  the  substance  is  beyond  the  shadow — ] 

We  have  experienced  more  abundant    proofs  of  his 
faithfulness 

[How  many  promises,  made  to  the  church  at  large,  have 
been  accompiislied  by  the  mission  of  Christ,  and  the  gift  of 
the  Holy  Spirit ! — 

And  all  the  members  of  the  Church,  from  its  first  establish- 
ment to  the  present  moment,  have  found  the  promises  of  the 
gospel  fulfilled  to  them  in  tlieir  season! — 

In  proportion  therefore  as  God's  faithfulness  has  been  tried 
and  ascertained,  our  confidence  in  him  must  be  increased — ] 

Application 

1,  Let  us  endeavour  to  secure  God  as  our  God 

[Unless 

'  Heb.  xiii.  k. 


362  EXCOURAGEMENT    IX    GOD.  (569.) 

[Unless  God  be  ours,  we  can  have  but  little  reason  to 
encourage  ourselves  in  him — 

Let  us  then  look  to  Christ,  that  through  him  we  may  find 
acceptance  with  God — 

So  shall  God  be  our  friend,  our  father,  and  our  "  eternal 
great  reward  ^  " — ] 

2.  Let  us  encourage  ourselves  in  God 

[V/e  must  expect  to  meet  with  many  difficulties  and 
troubles  — 

JSor  can  we  find  any  grounds  of  encouragement  in  our- 
selves— 

But  in  God  there  is  all  that  we  can  either  need  or  desire — 
Are  we  then  discouraged  by  outward  difficulties  or  in- 
ward corruptions  r  let  us  direct  our  eyes  to  him,  as  our  compas- 
sionate, almighty,  and  ever  faithlul  friend- 
Let  us,  like  i)avid,  chide  our  unbelief'',  and  henceforth 
say  with  him,  **  In  the  day  of  mv  trouble  1  will  call  upon 
God»"— ] 

f  Gen.  XV.  1.     John  i.  12.     2  Cor.  vi.  18. 
^  Ps.  xhii.  5.  '  Ps.  Ixxxvi.  7. 


DLXX.     THE  christian's  choice. 

Ps.  Ixxiii.  25.     Whom  have  I  in  heaven  but  thee?  and  there  is 
none  upon  earth  that  I  desire  besides  thee. 

THIS  evil  and  deceitful  world  promises  happiness  to 

its  votaries — 

And  men,    naturally  carnal,    are  too    willing    to  be 

deceived  by  it — 

Even  the  <iodly  themselves  are  sometimes  drawn  aside 

by  its  delusions — - 

But  when  the  snare  is  broken,  they  see,  and  lament 

their  folly "" — 

David'  contrasted  the  mirtli^f  the  wicked  with  the 
troubles  he  had  to  conflict  with — 

And  was  ready  to  conclude  that  they  had  a  better 
portion  than  himself" — 

»  Ver.  22.  ^  Ver.'s,  4,  5,  io>  12,  )3;  >4- 


(570.)  THE  christian's  choice.  363 

But  on  deeper  investigation  he  found,  that  their  hap- 
piness was  soon  to  end  " — 

Whcreus,  however  ciifficult  his  path  at  present  was, 
God  would  guide  him  salely  to  the  regions  of  eternal 

felicity  '— 

Hence,  as  the  result  of  his  more  deliberate  judgment, 
he  determines  to  take  God  as  his  only  portion  "— 

I.  The  Christian's  choice 

The  Christian,  by  nature,  differs  not  at  all  from  those 
who  are  still  in  darkness — 

He  once  chose  the  world  as  the  portion  in  which  his 
soul  delighted — 

But  now  he  renounces  it  as  sincerely  as  he  ever  loved  it 
[Me  does  not  indeed  treat  it  with  stoical  ind*fterence — 
He  knows  that  wealth  and  honour  are  capable  of  important 
uses — 

And  that,  if  God  bestow  them,  they  may  be  richly  en- 
joyed *^ — 

But  he  is  well  assured  that  they  are  not  a  satisfying  portion- 
He    is  persuaded    that  our  cares    increase  with  our  pos- 
sessions s — 

And  that  Solomon's  testimony  respecting  the  world  is 
irue  •>— ] 

God  is  the  one  object  of  his  choice 
[Before  his  conversion  he  could  think  as  lightly  of  God 
as  others  * — 

But    grace    has  altogether  changed    his   sentiments    and 

desires — 

God  appears  to  him  now  exceeding  great  and  glorious— 

The  love  of  God  in  sending  his  own  Son  to  die  for  us  has 
made  an  indelible  impression  on  his  mind — 

Since  the  Christian  has  been  enabled  to  see  this  mystery, 
all  created  beauties  have  vanished  as  the  stars  before  the  sun — 

There  is  nothing  "  on  earth  "  which,  in  his  eyes,  can  Stand 
for  one  moment  in  competition  with  his  incarnate  God-— 

The  pleasures,  riches,  and  honours  of  the  world  seem  lighter 
than  vanity — 

By  the  cross  of  Christ  he  is  utterly  crucified  to  them  alP-— 

"Without  the  Saviour's  presence  t^ere  would  be  nothing 
desirable  even  "  in  heaven"  itself— 

The 

c  Ver.  17—20.  ^  Ver,  23,  24.  '  Ver.  25. 

f  1  Tim.  vi.  17.  «  Eccl.  v.  u.  *"  t:ccl.  11.  n. 

Uobxxi.  15.  ^Gal.  vi.  14. 


364  THE    christian's    CHOICE.  (o70.) 

The  glorified  saints  and  angels  would  have  nothing  to  attract 
the  soul — 

Nor  would  the  bright  regions  in  which  they  dwell,  be  any 
better  than  darkness  itself — 

Created  glor}'  would  be  utterly  extinguished,  if  the  Sun  of 
righteousness  were  withdrawn^ — 

Tilt'  Christian  has  all  in  God  ;  without  him  nothing — ] 

Nor  is  this  an  exaggerated  description  of  ihe  Christian's 
character 

[The  children  of  God   in  all  ages  have  been  of  one  mind 
in  these  respects — 

Though  iheir  attainments  have  been  different,  their  aims  have 
been  the  same — 

David  frequently  expresses,  in  yet  stronger  terms,  his  desires 
after  God™— 

And  declares  that  he  coveted  nothing  so  much  as  the  divine 
presence " — 

St.  Paul  had  as  much  to  glory  in  as  any  man  whatever— 

Yet  he  despised  it  all  as  dung  for  the  excellency  of  the 
knowledge  of  C'hrist" — 

JSor  were  these  views  peculiar  to  these  distinguished  servants 
of  God — 

They  were  common  to  all  the  saints  in  the  days  of  old  '' — 

Nor  is  there  a  true  Christian  now,  who,  if  interrogated 
respecting  true  happiness,  would  not  reply  in  the  language  of 
the  Psalmist ' — ] 

However  enthusiastic  such  a  choice  may  be  thought  by 
a  blind  and  sensual  world,  it  is  perfectly  rational  and 
wise 

IL  The  reasons  of  it 

Whatever  men  choose,  they  invariably  choose  it  under 
the  idea  of  ^ood — 

Now  there  is  no  created  good  that  can  be  at  all 
compared  with  God 

1.  He  is  an  eva^-present  portion 
[We  may  possess  many  things,  yet  not  liave  them  with 
us  in  the  lime  of  necessity — 

Yea,  we  may  be  utterly  deprived  of  them  by  fraud  or 
violence — 

But  God  is  every  where  presenLto  .ifford  us  help — 
Though  we  be  immured  in  a  dungeon,  he  can  visit  us — 

Nor 

'  Pev.  xxi.  23.  ."  Ps.  xlii.  1,  2.  and  Ixiii.  1,  2. 

"  Ps.  \xvii.  4.  "   Phil.  1:1.  7,  8. 

P  Isui.  XX vi.  8,  9.  "^  Ps.  iv.  6. 


(570.)  THE    christian's    CHOICE.  $6$ 

Nor  can  any  human  power  intercept  his  gracious  commu- 
nications— 

This  was  a  reflection  peculiarly  grateful  to  tlie  Psalmist' — 
And,  doubtless,  was  an  important  ground  on  wliicli  he  tixed 
his  choice' — ] 

2.   He  is  an  all-suffident  portion 
[A  man  may  enjoy  all  which  this  vvorld  can  bestow — • 

But  what  can  it  avail  him  while  racked  with  excruciating 
pains? — 

What  relief  can  it  afford  him  under  the  agonies  of  a  guilty 
conscience  r — 

Or  what  can  it  do  to  appease  the  fears  of  deatli? — ■ 

But  there   is  no  situation  wherein  God  is  not  a  suitable 
portion — 

In   the  possession  of  earthly  blessings,  his  presence  will 
greatly  enhance  our  enjoyment  of  them — 

in  the  absence  of  all  temporal  comforts,  with  him  we  can 
feel  no  want' — ■ 

A   view   of  him   as  our  friend   will  allay  every  fear,  and 
assuage  every  pain — 

JNor,  having   him,   can  we  want  any  other  thing  that  is 
good " — 

•  3.   He  is  an  eternal  portion 

[However  long  we  retain  earthly  things,  we  must  part 
with  them  at  last — 

Death  will  reduce  us  to  a  level  with  the  poorest  of  man- 
kind— 

Nor  can  we  carry  any  thing  along  with  us  into  the  invisible 
■world* — 

But,  if  God  be  ours,  we  shall  possess  him  for  ever — 

Wc  are  not  left  without  many  rich  communications  from 
him  noiv — 

Yea,  sometimes,  even  in  this  vale  of  tears,  our  joy  in  him  is 
unspeakable  >' — 

But  it  is  not  till  after  death  that  we  shall  have  the  full 
enjoyment  of  him — 

l^QZC  we  taste  of  the  streams ;   then  we  shall  drink  at  the 
fountain-liead — 

l^oxv  our  capacity  to  enjoy  him  is  but  small ;  tkeii  all  our 
faculties  will  be  wondcrl'ully  enlarged — 

l^uic  our  delight  in  him  is  transient;  then,  without  inter- 
mission or  end  ^ — 

Hence 

'  P«.  cxxxix.  7   -10.  '  lb.  ver.  17,  18. 

*  I  Cor.  ill.  -21  —  23.  and  2  Cor.  vi.  lo.  "  Ps.  xxxiv.9,  10. 

*  Ps.  xlix.  17.  y   I  Pet.  i.  8.  '  Ps.  xvi.  \\. 


366  THE    christian's    CHOICE.  (570.) 

Hence  the  Psalmist  looked  forward  to  that  period  for  his  full 
satisfaction^ — ] 

Infer 

1.  How  little  is  there  of  true  religion  in  the  world  ! 
[Jf  to  be  called  after  the  name  of  Christ  were  sufficient, 

his  flock  would  be  large — 

Jf  to  attend  his  ordinances  and  profess  his  faith  were  enough, 
there  would  be  many  in  the  way  to  heaven — 

But  God  will  judge  us,  not  according  to  our  professions, 
but  our  practice^ 

That,  which  alone  can  constitute  us  truly  religious,  is,  to 
choose  God  for  our  portion — 

Can  we  then,  like  David,  appeal  to  God  himself,  that  we 
do  this  ? — 

Could  we  make  Peter's  reply  to  the  question  which  was  put 
to  him  *>  ?— 

Does  the  ardour  of  our  devotions  attest  the  strength  of  our 
desires  after  God  ? — 

Have  we  the  same  evidence  of  our  supreme  regard  for  him, 
that  the  sensualist  or  worldling  have  of  their  love  to  the 
things  of  time  and  sense? — 

Let  us  be  assured  that  God  can  never  be  our  portion,  unless 
Ave  deliberately  choose  him  in  preference  to  all  others — ] 

• 

2.  How  enviable  a  character  is  the  true  Christian ! 
[He   can  adopt  the  language  of  David  %   and   of  the 

ancient  church '' — 

Hence,  however  destitute  he  seem  to  be,  he  need  envy 
none — 

He  is  freed  from  the  cares  which  corrode  the  hearts  of 
others — 

He  is  sure,  not  of  attaining  only,  but  of  possessing  for  ever, 
the  object  of  his  desires — 

And  that,  in  proportion  as  he  delights  in  God,  his  God 
will  delight  in  him^ — 

Surely  we  cannot  but  subscribe  to  the  truth  of  that  asser- 
tion ^ — 

Let  us  then  beg  of  God  to  deliver  us  from  the  love  of  this 
present  evil  world — 

And  so  to  cast  the  mantle  of  his  love  upon  us,  that  we  may 
seek  him  for  ever^ — ] 

*  Ps.  xvii.  15.  ''  John  xxi.  17.  *^  Ps.  xvi.  5. 

^  Song  v.  16.  <=  Zepln^i.  17.  *"  Ps.  cxliv.  15. 

*  1  Kings  xix.  19 — 21. 


[     3^7     ] 

DLXXl.      REASONS    FOR    WEEPING    OVER    SINNERS. 

Ps.  cxix.  136.     Rivers  of  nater^  run  dorcn  mine  et/es,  because 
thei/  keep  not  tlu/  Uizc. 

THE  generality,  if  exhorted  to  labour  for  the  salva- 
tion of  odicrs,  are  ready  to  reply,  "  Am  I  my  brother's 
keeper"?"  But  they  who  have  truly  the  fear  of  God  in 
their  hearts  will  be  anxious  for  the  welfare  of  their  fellow- 
creatures.  This  concern  has  at  all  times  distinguished 
the  saints  of  God":  and  it  was  eminently  conspicuous  in 
David.  Repeatedly  in  this  Psalm  does  he,  declare  his 
feelings  on  this  subject*;  and  with  peculiar  energy  in  the 
Mords  before  us. 

We  propose  to  shew  on  what  account  we  ought  to 

weep  for  sinners 

I.  On  account  of  the  blessings  they  lose 

There  are  m^wy present  blessings  which  men  lose  by  not 

keeping  God's  law 

[There  is  a  "  peace  that  passeth  understanding,"  and 
a  "joy  unspeakable,"  that  attends  the  believing  in  Christ,  and 
the  devoting  of  ourselves  to  his  service.  The  liaving  all  one's 
lusts  in  subjection  must  contribute  not  a  little  to  serenity  of 
mind;  but  the  enjoying  of  God's  favour,  and  the  light  of  his 
countenance,  is  a  source  of  die  richest  happiness  that  mortals 
can  possess  on  eartli ". 

But  what  peace  is  there  to  the  wicked ^?  "What  can  he 
know  of  the  love  of  God  shed  abroad  in  his  heart?  What 
comfort  can  he  have  in  the-prospect  of  death  and  judgment?] 

But  the  eternal,  blessings  which  they  lose,  exceed  our 

highest  conceptions 

[The  obedient  believer  has  "  an  inheritance  incorruptible, 
and  undciilcd,  and  never-lading'."  There  is  a  crown  of 
righteousness,  and  a  throne  of  glory,  reserved  for  him  in 
heaven":  and  he  shall  spend  eternity  itself  in  the  immediate 
vision  and  fruition  of  his  God. 

But  can  we  say  this  respecting  the  impenitent  and  unbe- 
lieving.? jNo:  there  is  no  admission  for  him  into  those  briu;ht 
abodes:   "  the  unrighteous  cannot  i.dierit  that  kingdom  **; " 

"  the 

»  Gen.  iv.  9.  "  Jt.  ix.  1.  '  ^'cr.  158.  and  53- 

<i  Ver.  165.    Piov.  iii..i7.    Isai.  xxxii.  17.         *  Js;ii.  Ivii.  20, '21. 
*  1  Fet.  i.  4.  *  -i  t  iin.  iv.  8.  ^  i  Cor.  vi.  9. 


368         REASONS  FOR  WEEPING  OVER  SINNERS.      (571.) 

"  the  unclean  cannot  enter  there'."  There  shill  be  "  a  (lif- 
ference  betvveeii  those  who  serve  God,  and  tiiose  who  serve 
him  not'':"  and  the  wish  that  ungodly  men  feci  to  be  found 
at  last  in  the  place  of  those  vvhi>in  they  now  de-ipise,  is  a  proof 
that  they  have  in  their  own  minds  some  a[)prehension  of  the 
sentence  that  awaits  them  in  auother  world  .] 

And  are  these  things  matters  of  just  larnentation? 
[It  is  much  to  be  regretted  that  men  will  "  feed  on 
ashes'","  and  seek  to  "  fill  their  belly  with  the  east  wind"," 
when  they  might  "  eat  the  bread  of  life,"  and  "  delight 
their  souls  with  marrow  and  fatness"."  And  stdl  more  must 
we  pity  him,  who,  when  there  is  a  rest  prepared,  and  a  sup- 
per spread  for  him  in  heaven,  has  provoked  God  to  swear, 
that  he  shall  Jiever  enter  into  that  restP,  nor  ever  partake  of 
that  supper*!.]* 

But  there  is  yet  greater  reason  to  weep 

II.  On  account  of  the  miseries  they  bring  upon  them- 

"  selves 
Not  to   mention  the  misery  of  a  guilty  conscience, 
which  in  many  instances  is  so  great  as  to  render  life  itself 
a  burthen 

How  inexpressibly  dreadful  are  the  judgments  which 
the  wicked  will  endure  in  hell ! 

[However  men  may  labour  to  disprove  it,  hell  must  be 
the  portion  of  all  that  forget  God '.  And  who  can  form  any 
adequate  conception  of  the  torments  that  shall  be  there  en- 
dured .''  To  spend  an  eternity  in  such  a  furnace  as  that  which 
Nebuchadnezzar  kindled  for  the  destruction  of  the  Hebrew 
youths,  would  be  beyond  measure  dreadful :  but  what  must  it 
be  to  lie  down  in  that  lake  of  fire  which  the  breath  of  the 
Almighty  hath  kindled  •  ?  ] 

And  can  we  view  sinners  hastening  to  that  place  of 
torment,  and  not  weep  over  them  ? 

[Our  blessed  Lord  wept  over  Jerusalem  on  account  of  the 
temporal  calamities  that  should  come  upon  it:  and  shall  not 
we  weep  over  the  eternal  miseries  which  men  are  bringing 
on  themselves  ?  Must  not  our  hearts  be  harder  than  adamant, 
if  they  do  not  melt  into  tears  at  such  a  sight?  Can  we  weep 
at  the  recital  of  a  story  we  know  to  be  fictitious,  and  not 
mourn  over  such  awful  realities  .IL. 

There 

*  Rev.  xxi.  27.  *  Mai.  iii.  1 8. 

>  Nuinb.  xxiii.  10.  "*  Isai.  xliv.  20. 

"Job.  XV.  2.  °  Isai.  Iv.  2. 

"  Heb.  iii.  18.  "  Luke  xiv.  24. 

'  Pa.  ix.  17.  •  Isai.  xxx.  33. 


(571.)       REASONS  FOR  WEEPING  OVER  SINNERS.        369 

There  is,  however,  yet  greater  reason  to  weep 

III.   On  account  of  the   aggravated  guilt  under  which 
they  perish 
Devils  and  heathens  will  have  more  to  urge  on  their 
own  behalf,  than  they  who  perish  under  the  liglit  of  the 
gospel 

[The  devils  may  sa}',  Mad  die  Son  of  God  taken  our 
nature,  and  died  for  our  redemption,  we  would  gladly  have 
availed  ourselves  of  such  a  provision  for  our  safety;  we  never 
would  have  despised  one  that  had  been  sent  from  heaven  to 
redeem  us.  The  heathens  may  say,  Though  there  was  a  Sa- 
viour given,  yet  we  were  never  privileged  to  hear  his  gospel: 
had  his  mercy  been  ever  offered  to  us,  we  should  "  long  ago 
have  repented  in  dust  and  ashes  *."  But  what  will  ungodly 
Christians  say  before  God?  A\"ill  they  say.  They  had  not  a 
Saviour?  or.  That  his  gospel  was  not  proclaimed  to  them? 
No  :  you  know  there  is  a  Saviour,  who  bought  you  with  his 
blood,  and  who  has  offered  yon,  times  without  number,  a 
full  and  free  salvation.  Your  mouths  therefore  must  be  for 
ever  shut".] 

What  additional  reason  docs  this  give  for  weeping  over 
the  ungodly ! 

[Every  offer  of  salvation  greatly  aggravates  the  guilt  of 
those  who  reject  it :  and  every  increase  of  guilt  will  be  foiMowed 
with  a  proportionable  increase  of  misery.  How  lamentable 
then  is  it,  when  that  very  gospel,  vvhicli  should  have  been  a 
savour  of  life  unto  life,  is  made,  through  the  obstinacy  of 
man,  a  savour  of  death  unto  death  " !  How  truly  lamentable 
when  Christ  himself  becomes  uu  occasion  of  greater  damnation 
to  the  very  people  whom  he  died  to  save!  Alas!  that  men 
should  ever  50  despise  their  own  mercies !  O  that  "  Rivers  of 
tears  might  run  down  our  eyes!"} 

Infer 

1 .  How  little  true  love  is  there  in  the  world  ! 
[However  strong  and  numerous  be  the  instances  of  men's 
carnal  attachment,  there  are  few  indeed  who  manifest  any 
regard  for  the  souls  of  their  fellow-creatures.  Instead  of 
wee])ing  for  others,  the  generality  would  laugh  at  those  who 
wept  for  themselves.  But,  if  we  have  not  this  mark  in  our 
forehead,  we  are  destined  to  feel  the  stroke  of  God's  avenging 
rod*.] 

2.  How 

•  Matt.  xi.  21.  "  Matt.  xxii.  12. 

"  1  Cor.  ii.  15,  16.  ^  Ezek.  i.x.  4 — 6. 

Vol.  V.  B  B 


370       REASONS  FOR  WEEPING  OVER  SINNERS.       (5?!.) 

2.  How  earnest  ought  ministers  to  be  in  dealing  with 

the  souls  of  men ! 

[If  all  ought  to  weep  for  the  ungodly,  much  more  should 
ministers,  who  are  sent  to  call  them  to  repentance,  "  Warn 
them  night  and  day  with  tears  ^"  Forgive  then  the  earnest- 
ness, we  should  rather  say,  the  want  oV  earnestness,  of  him 
who  labours  among  you;  and  pray,  that  he  may  so  "  declare 
the  whole  counsel  of  God,"  as  to  be  "  pure  from  the  blood  of 
all  men."] 

3.  How  earnest  ought  men  to  be  in  seeking  the  salva- 
tion of  their  own  souls ! 

[If  it  be  the  duty  of  others  to  weep  for  us,  how  much 
more  should  we  for  ourselves  !  Let  us  then  lay  to  heai  t  the 
state  of  our  souls,  and  sow  in  tears  that  we  may  reap  in  joy'.] 

»  Acts  XX,  31.  *  Ps.  cxxvi.  5. 


DLXXII.  Paul's  love  to  the  elect  exemplified. 

2  Tim,  ii.  lo-  I  endure  all  things  for  the  elects  sake,  that  they 
may  also  obtain  the  salvation  uhich  is  in  Christ  Jesus,  uith 
eternal  glory. 

THE  labours  of  faithful  ministers  are,  for  the  most 
part,  but  ill  requited  by  a  wicked  and  ungrateful  world. 
But,  in  the  midst  of  all  the  opposition  they  meet  with,  they 
have  the  consolation  to  know,  that  all  efforts  to  stop  the 
progress  of  the  gospel  shall  be  in  vain.  This  was  St. 
Paul's  comfort,  when  imprisoned  at  Rome  for  the  word's 
sake,  that,  however  he  might  be  bound,  the  xtord  was 
not;  and  ^' the?rJotx'*  he  submitted  the  more  cheerfully 
to  his  troubles,  being  assured,  that  his  endeavours  to  save 
the  souls  of  his  fellow-creatures  would  be  crowned  with 
success. 

This  subject  leads  us  to  consider 

I.  St.  Paul's  love  to  the  eleet 

Notwithstanding  the  word  ''elect"  has  passed  into  a 
term  of  reproach,  there  most  assuredly  is  an  elect  people, 
"  a  remnant  according  to  the  election  of  grace ","  whom 

"  God 
*  Roifi.  xi.  5. 


(v575.)  Paul's  love  to  the  elect.  371 

*'  God  has  chosen  to  salvation  through  sanctification  of 

the  Spirit,   and  hcliet  of  the  trut'^  \" 

Towards  these  St.  Paul  t'elL  a  pecuhar  reijard 
[He  loved  ."'.II,  even  his  very  enemies,  and  would  gladly 
have  submitted  to  the  heaviest  afflictions  lor  their  sake".  But 
Ids  love  to  the  elect  was  b(jth  more  exalted  in  its  nature, 
and  more  abundant  in  its  degree.  He  coiisidf-rerl  them  as 
the  special  objects  of  Cotl's  love;  as  children  of  the  same 
heavenly  j)art'nt;  as  members  of  the  same  mystical  body; 
and  as  fellow-heirs  of  the  same  irlory.  Hjence  tliey  were  all 
engraven  on  his  very  heart:  and  hence  he  exhorts  us,  while 
we  do  i^ood  unto  all  men,  to  do  it  more  especially  unto  the 
household  of  faith''.] 

For  their  sake  he  willingly  endured  every  trouble  that 
could  come'upon  him 

[No  man  ever  endured  so  much  as  he  in  his  Master's 
cause.  Thi.'?  we  may  see  from  the  long  catalogue  of  his  troubles 
which  he  hims -If  has  left  us*^.  Rut,  says  he,  "  None  of  these 
things  move  me^:"  "1  rejoice  in  my  sufferings  for  the 
elects  sake':"  "most  gladly  will  1  spend  and  be  spent  for 
them,  though  the  more  abundantly  I  love  them,  the  less  I  be 
loved •':  I  am  so  alfectionately  desirous  of  them,  that  1  am 
willing  to  impart  to  them,  not  the  gospel  only,  but  my  own 
soul  also,  because  they  are  dear  unto  me':"  "yea,  if  1  be 
offered  (and  my  blood  be  poured  out  as  a  libation)  uj)on  the 
sacriHce  and  service  of  their  faith,  I  joy  and  rejoice  wiili  them 
all,  and  desire  them  also  to  joy  and  rejoice  with  me*";"  for, 
so  far  am  I  from  looking  forward  to  it  with  fear,  or  account- 
ing it  an  occasion  of  grief,  that  I  esteem  it  a  blessed  subject 
of  mutual  congratulations.] 

IJow  amiable  and  praiseworthy  was  this  heavenly  dis- 
position ! 

[Certainly  the  love  of  Christ  in  dying  for  us,  infinitely 
exceeds  all  that  ever  was  manifested  by  any  human  beino-. 
But,  next  to  Christ,  St.  Paul  seems  to  have  most  abounded 
in  love  to  man.  He  was  indeed  a  very  bright  resemblance 
of  his  divine  Master.  And  what  a  world  would  this  be,  if 
all  were  actuated  by  the  same  spirit  and  temper !  Even  those 
who  cultivate  least  of  this  spirit  themselves,  must  confess, 
that  tlie  universal  prevalence  of  it  would  make  a  very  heaven 
upon  earth.] 

But 

•"  2  Thess.  ii.  13.  "   Rom.  ix,  j — 3.  d  Gal.  ri.  10. 

•  2  Cor.  xi.  23 — 28.       ^  Acts  XX.  24.  «  Col.  i.  24. 

*"  2  6or.  xii.  15.  *  1  The^s.  li.  8.  k  Phil.  ii.  17. 

B  B  2 


372  PAULS    LOVE    TO    THE    ELECT.  (572.) 

But  the  apostle's  regard  to  the  eleet  was  not  a  mere 
carnal  affection,  as  we  shall  see  if  we  consider 

II.  The  end  he  aimed  at  on  their  behalf 

The  happiness  provided  for  the  elect,  is  exceeding  great 

and  trlorioLis 

[For  them  is  reserved  "  salvation,"  even  salvation  from 
sin  and  Satan,  death,  and  hell.  It  is,  moreover,  a  salvation 
"with  glory;"  not  a  mere  exemption  from  punishment,  but 
an  unspeakable  felicity  in  the  immediate  vision  and  fruition  of 
their  God.  Nor  is  It  ever  to  come  to  an  end :  its  duration  will 
continue  as  long  as  the  soul  itself  shall  exist.  To  crown  the 
whole,  it  is  a  salvation  in  Christ  Jesus,  not  merely  as  it  is  pur- 
chased by  his  blood  (though  that  will  infinitely  enhance  its 
value)  but  as  it  is  treasured  up  in  him,  and  shall  be  enjoyed  in 
and  through  him,  as  the  one  medium  of  its  communication 
for  ever  and  ever.] 

That  they  might  obtain  this,  was  the  great  object  of 
his  desires,  the  one  scope  of  his  labours 

[He  had  no  doubt  at  all  respecting  his  own  salvation'. 
But  could  he  be  content  to  go  to  heaven  alone  ?  No;  he  would 
gladly  have  drawn  all  he  could  along  with  him".  It  was  for 
this  end  that  he  became  all  diings  to  all  men":  and  to  this  he 
looked  forward  as  his  joy,  his  hope,  his  crown  of  rejoicing". 
There  was  not  one  weak,  but  he  sympathized  with  him  ;  not 
one  turned  aside,  but  he  burned  with  an  ardent  desire  to 
restore  him''.  To  such  a  degree  was  his  soul  bound  up  in 
t:ie  welfare  of  the  elect,  that  he  could  say,  "  Now  I  live,  if 
ye  stand  fast  in  the  Lord:"  nor  did  any  thing  appear  too 
great  for  him  either  to  do,  or  suffer,  provided  he  might  be 
instrumental  in  accomplishing  this  blessed  end  '.] 

Infer 

1.  What  reason  have  most  professors  of  religion  to  be 
ashamed  of  their  attainments  ! 

[Beyond  a  doubt,  the  apostle's  spirit  ought  to  be  the 
spirit  of  all  Christians';  but  how  little  of  it  is  seen  in  the 
Christian  church!  How  many  are  there  who  are  ready  to 
"  bite  and  devour  one  another,"  instead  of  being  willing  to 
hiy  down  their  lives  for  each  other!  And  how  little  self- 
denial  is  there  even  in  the  best  of  us!  How  little  will  we  do, 
or  suffer,  either  for  the  tem{iafal  or  spiritual  welfare  of  our 
brethren  !     Let  us  blush  at  our  want  of  love ;  and  labour 

henceforth 

,  I  1  Cor.  V.  1.  "  So  the  church.     Song  i.  4. 

"  1  Cor.  ix.  22.  °  1  Thess.  ii.  19.  "  1  Cor.  xi.  ao. 

^  1  Thew.  iii.  7—9.       '  1  Joli"  •"•  i^- 


(.572.)  Paul's  love  to  the  elect.  373 

henceforth  to  benefit  the  bodies,  and  more  especially  to  save 
the  souls,  of  all  around  us.] 

2.  How  infatuated  are  they  who  have  no  concern  for 
their  own  souls  ! 

[Wlierefore  was  Paul  so  earnest  for  the  salvation  of  others, 
but  because  he  knew  somewhat  of  the  value  of  a  souli'  He 
knew  its  happiness,  if  saved;  and  its  misery,  if  lost.  Shall 
another  tlien  be  more  concerned  for  us,  than  we  for  ourselves? 
Shall  another  be  ready  to  do  and  suffer  all  things  for  us,  and 
we  be  unwilHng  to  do  or  suffer  any  thing  for  our  own  good  i* 
Let  us  remember,  that  no  present  gratifications  can  com- 
pensate for  the  loss  of  salvation;  and  that  eternal  glory  will 
infinitely  over-balance  all  that  can  be  endured  in  the  pursuit 
of  it.] 

3.  How  must  they  be  blinded   by  the  devil,  who  op- 
pose the  salvation  of  their  fellow-creatures  ! 

[There  are  too  many  who  scoff  at  piety,  and  endeavour, 
by  ridicule  or  persuasion,  to  turn  men  from  the  practice  of  it. 
Alas!  what  an  awful  contrast  do  their  characters  form  with 
that  of  the  apostle!  Let  such  consider  the  warning  given  them 
by  our  Lord,  That  it  were  better  for  them  to  have  a  mill-stone 
hanged  about  their  neck,  and  to  be  cast  into  the  sea,  than 
they  should  offend  one  of  his  little  ones ",'] 

*  Luke  xvii.  2. 


DLXXIIT.    Paul's  meekness. 

1  Cor.  iv.  12,  13.     Being  reviled,  ice  bless;  being  persecuted, 
zee  sujfer  it ;  being  defamed,  ice  intreat :  zee  are  made  as  the 
Jilth  of  the  rcorld,  and  are  the  qff'scouring  of  all  things  unto 
this  day. 

AS  there  is  a  wide  difiference  between  the  characters 
of  the  wicked  and  the  righteous,  so  there  are  strong  marks 
of  discrimination  between  those  who  are  truly  pious,  and 
those  who  have  taken  up  a  profession  of  religion  without 
having  felt  its  transforming  efficacy.  Li  too  many  there 
remains  a  proud,  contentious  spirit,  amidst  all  their  pre- 
tensions to  piety :  but  in  the  upright  Christian  there  is 
a  meek,  patient,  and  benevolent  disposition,  which  will 
shew  itself  in  the  most  trying  circumstances,  and  afford  a 

B  B  3  decisive 


374  PAULS    MEEKNESS.  (573.) 

decisive  evidence  of  his  sincerity.  Of  the  former  descrip- 
tion were  those  teachers,  wlio,  in  order  to  nain  over  to 
themselves  a  party  in  the  Corinthian  church,  introduced 
amonjz  them  contentions  and  divisions.  But  to  these  the 
apostle's  conduct  forms  a  striking  contrast :  and  thouirh  he 
doubtless  was  peculiarly  eminent  in  his  atiainments,  we 
may  see  in  him  what  every  Christian,  according  to  the 
measure  of  his  grace,  will  surely  practise. 

We  shall  take  occasion  from  his  words  to  shew 

I.  The  treatment  which  every  Christian  meets  with  from 
an  ungodly  world 
The  people  of  God  have  in  every  age  been  despised  by 

the  world 

[It  was  the  common  complaint  of  all  the  prophets^,  and 
apostles  %  and  of  Christ  himselT,  that  they  were  objects  of 
hatred  and  contempt  to  all  around  them.  W^e  also  are  taiiglit 
to  expect  the  very  same  treatment  at  the  hands  of  ungodly 
men''.  We  shall  be  ''defamed"  behind  our  backs,  and  "re- 
viled" to  our  face:  nor  will  our  enemies  be  satisfied  with 
injuring  us  merely  by  their  words;  thiy  will  also  "  persecute" 
us  by  acts  of  open  hostility^:  yea,  they  will  account  us  as  the 
very  scum  of  the  earth,  and  as  execrable  wretches  that  are  fit 
only  to  be  sacrificed  to  devils,  to  appease  their  wrath  in  a  time 
of  public  calamity ^] 

Strange  as  this  may  seem,  it  may  be  easily  accounted 
for 

[Christians  are  not  thus  detested  because  they  are  worse 
than  others  (ior  they  are  "  the  excellent  of  the  earth," 
"more  excellent  than  any  of  their  neighbours %")  but  because 
the}'  exhibit  a  light  which  forces  inen  to  see  their  own  wicked- 
ness''. To  this  we  must  ascribe  Cain's  murder  of  liis  brother', 
and  the  universal  opposition  which  the  seed  of  the  serpent 
make  to  die  seed  of  the  woman".  Jf  we  were  of  the  world, 
the  world  would  love  its  own:  but  because  we  are  chosen  out 

of 

*  Datid,  Ps.  XXV.  19.  and  Ivi.  5,  6.     Jercmiuh,  Jer.  xviii.  l8.  and 
Ijim.  in.  62.     In  reference  to  all  of  them,  see  Acts  vii.  52. 
''__^   1  Cor.  iv.  g.  ^  John  vii.  7.  and  xv.  24,  25. 

■■  ^  Matt.  X.  22,  24,  25.  *  Matt.  V.  n.  and  2  Tim-  iii.  12. 

:  *  This  is  the  precise  idea  suggested  in  the  text;  and  it  refers  to  a 
/(fustuni  which  obtained  in  some  heathen  countries,  and  was  probably 
^Vell  known  at  Corinth.     See  Doddridge  on  the  place. 

g  Ps.  xvi.  3.     Prov.  xii.  26. 

"  Matt.  V.  10.  Luke  vi.  22.  John  iii.  19,  20. 

»  1  John  iii.  J2.  "^  Gen.iii.  15.     Gal.  iv.  29.     P.s.  xxxviii.  20. 


(573.)  Paul's  meekness.  375 

of  the  world,  and  walk  contrary  to  its  sinful  customs,  it  does, 
and  will,  hate  us  even  unto  death',] 

Doubtless  such  treatment  is  hard  to  be  borne ;  but  the 
Christian  distinguishes  himself  by 

II.  His  behaviour  under  it 

There  are  two  things  that  charactenze  a  true  Christian 
under  all  his  trials 

1.  A  passive  meekness 

[The  saints  are  men  of  like  passions  with  others;  but, 
through  grace,  tiiey  are  enabled  to  repress  the  workings  of 
corruption,  and  to  regulate  their  tempers  by  the  word  of  God. 
Instead  of  giving  loose  to  a  vindictive  spirit,  they  bear  with 
silent  resignation  the  injuries  that  arc  inflicted  on  them,  or,  if 
they  speak,  it  is  only  in  words  of  gentle  "intreaty."  David, 
in  his  conduct  towards  Shimei'"  and  Saul",  exemplifies  in 
both  these  points  of  view  the  Christian's  duty,  and  the  Chris- 
tian's experience.  There  are  indeed  occasions  whereon, 
through  inadvertence  or  the  power  of  temptation,  they  may 
be  overcome*:  but,  on  the  whole,  tiiey  will  "  possess  their 
souls  in  patience P,"  and  "shew  all  meekness  unto  all  men''." 
Rather  than  provoke  contention  they  will  endure  the  wrong 
that  i>^  done  towards  them',  and,  forbearing  to  notice  it  in 
complaint  to  man',  will  commit  themselves  into  the  hands  of 
a  righteous  God*.] 

2.  An  active  benevolence 

[The  natural  man,  mider  injuries  received,  is  mindful 
only  of  his  own  troubles  :  but  the  Christian  feels  a  concern 
for  the  souls  of  those  who  injure  him.  He  is  grieved  for 
them";  and  would  be  willing  to  sustain  any  temporal  evils 
whatever,  if  by  means  of  his  own  sufferings  he  might  bring 
his  enemies  to  a  better  mind,  and  avert  from  them  God's 
lieavy  displeasure*.  He  will  even  bless  his  enemies,  and  pray 
for  them-,  and,  rendering  to  them  good  for  evil,  he  will  heap 
coals  of  fire,  as  it  were,  upon  their  heads,  in  order  to  melt 
them  into  love^.  He  will  contend  indeed;  but  he  will  use  no 
weapon  except  that  of  love:  and  in  this  warfare  he  will  fight 
strenuously,  till,  instead  of  being  overcome  of  evil,  he  over- 
comes evil  with  good*.] 

Infer 

'  John  XV.  iS — 20.  *"  2  Sam.  xvi.  5. 

"  1  Sam.  xxvi.  8,9,  i8,  19,  "20,  24. 
"  e.  g.  Moses,  Num. XX.  10.  Ps.  cvi.  32,  33.  &  Paul,  Acts  xxiii.  3 — 5. 
p  Luke  xxi.  19.  '•  'J  it.  iii.  2.  '   1  Cor.  vi.  7. 

•  Ps.  xxxviii.  12 — 14.      *  1  Pet.  iv.  19.        »  Ps.  xxxv.  7,  11 — 17. 

*  Exod.  xxxii.  32.     Rom.  ix.  1 — 3. 

y  Luke  vi.  27,  28.  Rom.  xii-  14. 

■Rom.  xii.  17,  19,  20.        *  lb.  ver.  21. 

B  B4 


376  paul*s  meekness.  (573.) 

Infer 

1.  How  different  is  the  judgment  of  God  from  that  of 
sinful  men ! 

[Men  hate  and  despise  the  righteous'';  and  would  pour 
out  their  blood  as  water,  if  God  should  withdraw  his  restraints 
from  them'^.  But  God  declares  tliat,  instead  of  their  being 
unfit  to  live  in  the  world,  the  world  itself  is  not  worthy  of 
them'';  that  their  blood  is  precious  in  his  sight";  that  whoso 
toucheth  them,  toucheth  the  apple  of  his  eye  f;  and  that  it 
were  better  for  any  man  to  be  cast  into  the  sea  with  a  mill- 
stone tied  ahout  his  neck,  than  that  he  should  offend  one  of 
his  little  ones^.  Moreover  the  time  is  fast  approaching,  when 
this  difference  of  sentiment  shall  be  made  lo  appear  before  the 
whole  assembled  universe,  to  the  everlasting  comfort  of  his 
afflicted  people,  and  the  eternal  confusion  of  his  enemies'*. 
Let  us  then  learn  to  "  take  up  our  cross  daily,"  and  to  follow 
the  example  of  our  blessed  Lord';  so  shall  we  approve  our- 
selves his  true  disciples'^,  and  obtain  a  glorious  reward  in  the 
day  of  judgment'.] 

2.  How  superior  are  the  operations  of  divine  grace  to 
all  the  suggestions  of  human  wisdom,  or  all  the  efforts  of 
human  power! 

[Philosophy  never  could  devise  means  to  eradicate  a 
vindictive  spirit  from  the  heart :  on  the  contrary,  it  extolled 
revenge  as  a  virtue,  and  regarded  the  temper  that  is  exhibited 
in  the  text,  as  meanness  and  pusillanimity.  If  men  had  even 
endeavoured  to  exercise  such  a  disposition  as  Paul's,  they  would 
have  failed  in  the  attempt,  because  unassisted  nature  is  wholly 
incompetent  to  such  a  work.  But  what  cannot  the  grace  of 
God  effect  ?  It  will  turn  a  lion  into  a  lamb  ;  or  rather,  it  will 
transform  the  vilest  of  the  human  race  into  the  image  of  our 
incarnate  God.  Let  us  then  follow  the  example  of  the  saints 
and  martyrs  that  have  gone  before  us"".  Let  us  exert  ourselves 
in  dependence  on  the  Lmd  Jesus,  and  not  doubt  but  that  "his 
grace  shall  be  sufficient  for  us."  Then  shall  our  very  enemies 
be  constrained  to  "  glorify  God  in  us","  and  to  "  confess  that 
God  is  with  us  of  a  truth  °."j 

*  Ps.  xxxvii.  32.     Isai.  lix.  15.  <=  Ps.  Ixxix.  2 — 4. 

^  Heb.  xi.  38.  «  Ps.  cxvi.  15.  ^  Zech.  ii.  8. 

«  Matt,  xviii.  6.  ^  Isai.  Ixvi.  5.  '  i  Pet.  ii.  21,  23. 

^  Matt.  xvi.  24,  25.      '  Matt,  v.^ig.  ™  James  v.  10. 
f>  Gal,  i.  24.                    °  1  Cor.  xiv.  25, 


[     377     ] 


DLXXIV.    AN  ISRAELITE  INDEED. 

John  i.  47.    Jems  saw  Nathonael  coming  to  him.  and  saith  of 
him,  Behold  an  Israelite  indeed,  in  zvhoni  is  no  guile. 

IT  is  comfortable  to  reflect,  that  there  are  many  whose 
hearts  arc  upright  before  God,  while,  from  a  variety  of 
circumstances,  they  are  unknown  to  the  world.  Natha- 
nael  was  not  yet  evangelized  ;  nor  had  he  attained  that 
eminence  in  the  divine  life  whereby  he  was  afterwards 
distinguished  :  yet  was  he  among  the  Lord's  "  hidden 
ones,"  and  jusdy  entitled  to  the  encomium  passed  upon 
him  in  the  text.     We  shall 

I.  Consider  the  character  of  Nathanael 

If  ever  the  character  of  any  human  being  deserved 
particular  attention,  surely  that  must,  which  was  drawn 
by  our  Lord  himself.     Let  us  notice 

1.  The  terms  in  which  our  Lord's  testimony  is  ex- 
pressed 

[The  whole  body  of  the  Jews  were  called  Israelites  as 
being  descended  from  Jacob,  lo  whom  the  name  of  Israel  was 
given  by  God  himself.  But  we  are  taught  to  distinguish  be- 
tween those  who  were  "  Israelites  after  the  flesh,"  and  those 
who  were  Israelites  in  a  higher  and  more  appropriate  sense ; 
for  "  all  were  not  Israel  who  were  of  Israel :"  those  only  who 
partook  of  Jacob's  spirit,  were  numbered  amongst  his  spnitual 
seed:  and  hence  it  was  that  Nathanael,  being  a  heavenly- 
minded  man,  and  an  earnest  wrestler  with  God  in  prayer,  was 
called  "  an  Israelite  indeed."  But  Jacob  was  represented  as 
"  a  plain  man,"  in  opposition  to  his  brother  Esau,  who  was 
"  a  cunning  man  :"  and  though  on  two  occasions  his  conduct 
was  far  from  corresponding  with  this  character,  yet,  on  the 
whole,  he  was  a  person  of  guileless  simplicity:  and  it  is  in 
reference  to  this  that  Nathanael  is  further  said  to  be,  a  maa 
"  in  whom  was  no  guile."] 

2.  The  facts  by  which  that  testimony  is  confirmed 
[The  first  evidence  which  we  have  of  Nathanael's  in- 
tegrity, is  his  openness  to  conviction.  Me  laboured  under  the 
prejudices  which  obtained  through  the  whole  of  his  nation, 
and  thought  that  notlitng  good  could  proceed  from  Galilee : 
but  when  invited  by  Philip  to  "  come  and  see"  for  himself, 
he  instantly  complied,  in  order  that  he  might  form  a  right 

judgment 


SyS  ■      AN    ISRAELITE    INDEED.  (574.) 

judgment  respecting  the  momentous  question  that  was  then 
agitated,  the  Messiahship  of  Jesus.  Such  candour  uniformly 
characterizes  the  true  IsraeHte 

The  next  thing  we  notice  in  him  is,  his  readiness  to  follow  his 
convictions.  What  were  the  particular  circumstances  that 
had  taken  place  under  the-fig  tree,vvhether  Nathanael  had  been 
adverting  to  Jacob's  vision,  or  had  been  praying  for  divine  in- 
struction relative  to  the  expected  Messiah,  or  indeed  what  had 
been  the  precise  workings  of  his  mind,  it  is  not  possible  for 
us  to  say  :  but  Jesus  intimated  to  him  that  he  knew  all  that  had 
passed  there,  and  had  approved  the  workings  of  his  mind.  This 
declaration,  accompanied  with  a  decided  testimony  respecting 
his  character,  convinced  Nathanael  that  he  was  tlie  true 
Messiah;  and  drew  from  him  an  unequivocal  acknowledgment 
of  his  divine  mission.  Such  a  readiness  to  receive  the  truth 
is  a  further  ingredient  of  guileless  integrity 

We  have  vet  another  proof  of  his  sincerity  in  his  determi- 
nation to  approve  himself  to  God  at  all  events.  He  could  not 
but  know  that  the  -prejudices  he  had  imbibed,  were  common 
to  the  whole  nation  ;  and  that  to  become  an  open  follower  of 
Jesus  would  expose  him  to  much  obloquy  and  contempt.  But 
he  would  not  confer  with  flesh  and  blood  :  having  found  the 
truth,  he  embraced  it  boldly  ;  and  from  that  moment  became 
a  stated  attendant  on  his  Lord.  This,  above  all,  displayed  the 
uprightness  of  his  soul:  and  this  decided  conduct,  tliis  prose- 
cuting of  his  dut}^  without  any  fear  of  consequences,  is  the 
surest  test  of  radical  and  unalloyed  integrity 

If  our  Lord's  testimony  stood  in  need  of  confirmation,  we 
could  not  wish  for  more  ample  proof  of  its  truth  than  arises 
from  the  fiicts  that  are  here  adduced.] 

After  such  a  delineation  of  Nathanael's  character,  we 
may  well 

IL  Commend  it  to  your  imitation 

It  is  not  to  gratify  our  curiosity,  but  to  edify  our  souls, 
that  so  many  bright  examples  are  set  before  us  in  the 
scriptures.  St.  Paul  exhorts  us  not  only  to  be  followers 
of  him,  but  to  "  mark  those  who  walk  after  his  example." 
That  you  may  be  induced  to  imitate  the  example  now  set 
before  you,  consider 

1 .  The  excellence  of  sucIva  character 
[The  righteous  is  deservedly  said  to  be  "  more  excellent 
than  his  neighbour."  To  compare  a  guileless  person  with  one 
that  is  sensual  or  profane,  would  be  to  compare  "  light  with 
darkness,  and  Christ  with  Belial."  Let  us  therefore  institute 
the  comparison  rather  between  a  true  Israelite,  and  the  most 
moral  and  specious  of  those  who  retain  any  allowed  guile :  and 
a  then 


(574.)  AN    ISRAELITE    INDEED.  379 

then' the  superiority  of  a  Nathanael  will  appear  in  its  true 
light:  the  hypocrite  may  have  clearer  views  oK  divine  truth, 
and  appear  in  many  respects  to  greater  advantage  before  men, 
but  he  is  radically  a  lov^.r  of  sin,  and  a  vassal  ol  the  v  icked 
on^;  while  the  guileless  pert- on  is  transformed  into  the  divine 
image,  and  is  a  friend,  a  favourite,  a  child  of  God. 

Sljall  nor  this  consideration  operate  upon  us.^  Can  we  need 
any  other  inducement  to  imitate  the  glorious  character  before 
lis  r] 

2.  The  impoitancc  of  attaiiiinn;  it 
[The  time  is  sliortly  coming  v.  hen  all  of  us  must  appear 
in  the  presence  of  Christ :  and,  as  he  discerned  the  char;;cter 
of  Nathanael  so  as  to  pronounce  upon  it  witii  infallible  cer- 
tainty, so  does  he  now  weigh  our  spirits,  as  in  a  perfect 
balance,  in  order  that  he  may  give  to  every  man  his  proper 
portion  of  censure  or  applause.  Of  those  who  were  truly  up- 
right he  will  say,  "  Behold  an  Israelite  indeed,  in  whom  was 
no  guile  :  I  saw  him  under  the  fig-tree;  1  heard  his  groans  ;  I 
saw  his  wrestlings  vvitli  G'od  in  prayer;  I  treasured  up  his  tears 
in  my  vial ;  and  1  testify  before  all,  that  his  heart  was  right 
witli  God."  But  of  those  who  harboured  any  secret  iniquity 
he  will  t>ay,  "  Behold  a  man  that  was  called  an  Israelite,  but 
was  in  reality  a  dissembler  with  God :  he  had  *  a  name  to 
live,  but  he  was  really  dead  :'  I  saw  him  under  the  fig-tiee;  I 
marked  the  secret  lusts  which  he  harboured  in  his  heart,  and 
the  allowed  neglects  of  which  he  was  habitually  guilty  :  he 
would  follow  his  convictions,  and  devote  himself  to  me  as  far 
as  his  ease,  his  honour,  and  his  interests  would  permit,  but  no 
further;  and  therefore,  on  account  of  his  secret  reserves,  and 
his  allowed  guile,  he  must  take  his  portion  with  the  hypocrites 
and  unbelievers." 

Who  can  reflect  on  the  consequences  of  that  decision,  and 
not  desire  so  to  live  that  Jesus  may  bear  a  favourable  testimony 
on  his  behalf  r] 

Address 

1 .  Those  who  do  not  so  much  as  profess  to  be  true 
Israelites 

[\  ou  boast  perhaps  that,  whatever  you  are,  you  are  not 
hypocrites :  but,  though  you  make  no  profession  of  religion 
before  men,  the  very  calling  of  yourselves  Christians  implies 
that  you  acknowledge  yourselves  bound  to  follow  his  steps. 
Compare  then  your  conduct  with  your  obligations,  and  think 
what  your  doom  must  be  in  the  day  diat  he  shall  judge  the 
world.] 

2.  Those  who  arc  Israelites,  but  not  in  truth 

[If  It  were  as  easy  to  deceive  God  as  it   is  to  maintain  a 

blameless 


380  AN    ISRAELITE    INDEED.  («574.) 

blameless  appearance  before  man,  we  should  be  less  anxious 
about  your  eternal  interests.  But  the  Lord  Jesus  searcheth 
the  heart  and  trieth  the  reins;  and  will  adjudge  men  to  hap- 
piness or  misery,  according  to  the  real  state  of  their  souls.  We 
are  told  that  he  who  committeth  sin  is  of  the  devil ;  and  that 
whosoever  is  born  of  God  sinneth  not.  This  must  certainly 
imply,  that  if  we  have  any  allowed  guile,  we  are  not  true 
Israelites,  nor  can  we  have  our  portion  with  them.  O  lay  this 
to  heart ;  and  seek  "  that  ye  may  be  found  of  God  in  peace, 
without  spot  and  blameless."] 

3.  Those  who  are  Israelites  indeed 
[The  ungodly  world  may  brand  you  with  the  name  of 
hvpocrites  and  deceivers;  but  die  Lord  Jesus  looks  upon  you 
with  pleasure  and  delight,  and  will  now  in  your  hearing,  as  it 
were,  and  ere  long  in  their  hearing  also,  bear  testimony  to  your 
integrity,  to  the  unspeakable  comfort  of  your  souls.  O  be 
careful  to  keep  a  conscience  void  of  offence  both  towards  God 
and  towards  man.  Remember  that,  as  your  comfort  depends 
on  the  preservation  of  your  integrity,  so  does  his  honour.  The 
ungodly  may  do  what  they  will,  and  no  reflections  are  cast 
upon  religion  :  but  if  an  Israelite  do  any  thing  unworthy  of  his 
profession,  the  gospel  itself,  yea,  and  the  Lord  Jesus  Christ 
also,  is  condemned  for  it.  Cut  off  occasion  then  from  those 
who  seek  occasion  to  calumniate  the  way  of  truth  ;  that  while 
you  have  the  comfort  of  your  integrity,  God  may  be  glorified 
by  it,  and  his  enemies  be  put  to  silence.] 


DLXXV.    THE    NEED    OF    FLEEING    FROM    SIN    WITH 
ABHORRENCE. 

Gen.  xxxix.Q.     Hoze?  can   I  do  this  sreat  zoickedness,  and  sin 
against  Godf 

THE  grace  of  God  is  equally  necessary  for  us  in  every 
situation  of  life  -,  in  adversity,  to  support  us  ;  and  in  pros- 
perity, to  keep  us — We  should  have  been  ready  indeed 
to  congratulate  Joseph  on  his  advancement  in  the  house 
of  PotTphar,  as  though  his  trialahad  been  ended  :  but  we 
sec  that,  if  his  former  path  was  strewed  with  thorns,  his 
present  station  was  slippery,  and  replete  with  danger 
His  history  is  well  known,  and  need  not  be  insisted  on  : 
suffice  it  to  say,  that  when  tempted  by  his  mistress,  and 
importuned  from  day  to  day  to  commit  sin  with  her,  he 

resisted 


(575.) 


THE    NEED    OF    FLEEING    FUO.AI    SIX.  TSi 


resisted  her  solicitations  witli  unshaken  constancy,  and 
rejected  her  proposals  with  indignation  and  ahliorrence — 
The  reply,  which  through  the  grace  of  God  he  was 
enabled  to  make,  leads  us  to  observe  that 

I.  Sin  is  no  light  evil 

The  world  in  general  imagine  sin  to  be  of  very  little 
moment 

[Sin  universally  prevails,  and,  except  where  it  greatly 
interferes  with  the  welfare  of  society,  is  countenanced  and 
approved — The  customs  of  the  world  sanction  the  practice  of 
it  to  a  certain  extent  in  every  one,  whetlier  male  or  female  ; 
though  the  greater  latitude  of  indidgence  is  allowed  to  men — 
The  very  education  diat  is  given  both  to  our  sons  and  daugh- 
ters, tends  only  to  foster  in  tlu-m  pride  and  vanity,  wantonness 
and  sensuality,  worklliness  antl  profaneness  :  let  but  these  dis- 
positions assume  the  names  of  ease,  elegance,  and  gaiety,  and 
they  instantly  lose  all  their  malignant  cpialities  ;  and,  instead 
of  exciting  our  abhorrence,  endear  to  us  the  persons  by  whom 
they  are  indulged — Too  many  indeed  will  not  submit  to  any 
restraints,  but  will  evenjustify  the  grossest  immoralities — They 
impose  upon  their  excesses  some  specious  appellation  ;  tliey 
call  drunkenness, conviviality  ;  and  whoredom,  youdiful  indis- 
cretion— Thus  they  commit  sin  without  fear,  persist  in  it 
without  remorse,  and  even  glory  in  their  shame,  when,  through 
age  and  infirmity,  they  cati  no  longer  follow  their  former 
courses — ] 

But,  if  viewed  aright,  it  will  appear  a  dreadfid  evil 
[Can  that  be  light  or  venial  wliich  cast  myriads  of  angels 
from  their  height  of  glory  into  the  bottondess  abyss  of  hell  ? — 
Is  that  of  trifling  importance  which  in  one  moment  ruined  the 
whole  race  of  man,  and  subjected  them  to  an  everlasting  curse? 
—But  if  these  eflects  be  not  siiilicirnt  to  convince  us,  let  us 
behold  the  Saviour  in  the  garden  of  Gethsemane,  or  on  the 
hill  of  Calvary  :  let  us  behold  the  Lonl  of  glory  bathed  in 
blood,  and  expiring  under  the  curse  which  our  sins  have  me- 
rited ;  and  we  shall  instantly  confess  with  Solomon,  that  they 
are  "  fools,  who  make  a  mock  of  sin" — ] 

Not  however  to  insist  on  this  general  view  of  sin,  we 
observe  that 

II.  Considered  as  an  offence  against  God,  its  enormity  is 
exceedint*  great 

This  is  the  particular  hght  in  which  it  struck  the  mind 
of  Joseph — Though  the  iniquity  to  which  he  was  tem()ted, 
would  have  been  a  defding  of  his  own  body,   and  an 

irreparable 


382     THE  NEED  OF  FLEEING  FROM  SIN.    (515.) 

irreparable  injury  to  Potiphar  liis  master,  yet  every  other 
consideration  seemed  to  be  swallowed  up  in  titatofthe 
offence  it  would  give  to  God'' — Sin  is  levelled  more  im- 
mediately against  God  himself — It  is 

1.  A  defiance  of  his  authority 

[God  commands  us  to  keep  his  l;nv  ;  and  enforces  his 
commands  with  the  most  awful  and  encourat^ing  sanctions — ■ 
But  sin  says,  like  IMiaiaoh,  *'  Who  is  the  Lord,  that  1  should 
regard  him?  I  know  not  the  Lord,  neither  will  I  obey  h;s 
voice'"' — And  is  it  a  light  matter  for  a  servant  thus  to  insult 
his  master,  a  child  his  parent,  a  creature  his  Creator  ? — ] 

2.  A  denial  of  his  justice 

[God  threatens  that ''  thevv  icked  shall  not  be  unpunished"— 
But  what  does  sin  reply  ?  It  says  like  them  of  old,  "  God 
will  not  do  good,  neither  will  he  do  eviP" — Aud  shall  it  he 
thought  a  trifling  matter  to  rob  the  Deity  thvs  of  his  most 
essential  perfections  ? — ] 

3.  An  abuse  of  his  goodness 

[It  is  altogether  owing  to  the  goodness  of  God  that  we 
are  even  capable  of  sinning  against  liim — It  is  from  him  that 
we  receive  the  bouniies  which  administer  to  our  excess,  and 
the  strength  when  by  we  provoke  the  eyes  of  his  glor}-— And 
can  any  thing  be  conceived  more  vile  than  to  make  his  good- 
ness to  us  the  very  means  and  occasion  of  insulting  him  to  his 
f^ice  ?— ] 

4.  A  rejection  of  his  mercy 

[God  is  continually  calling  us  to  accept  of  mercy  through 
the  Son  of  his  love — But  sin  *'  tramples  under  foot  tlie  Son 
of  God;"  it  even  "  crucifies  him  afresh,  and  puts  him  to  an 
open  shame" — It  proclaims  aloud,  that  the  glory  of  heaven  is 
not  to  be  compared  with  the  gratification  of  our  lusts;  and 
that  it  is  better  to  perish  by  self-indulgence,  than  to  obtain 
salvation  in  the  exercise  of  self-denial — VV^hat  terms  then  can 
sufficiently  express  the  enormity  of  that,  which  soblinds  and 
infatuates  its  wretched  votaries  ? — J 

It  is  not  possible  to  behold  sin  in  this  light,  without 
acknowledging  that 

III.  We  ought  to  flee  from  it_u:itli  indignation  and  ab- 
horrence 

Instead 

'  David  viewed  his  sin  in  this  light,  Ps.  li.  4. 

^  Exod.  V.  '2.     Sec  also  Ps.  xii.  4.  and  Jer.  xliv.  16. 

"-  Zeph.  i,   \1. 


(575.)       THE    NEED    OF    FLEEING    FROM    SIX.  383 

Instead  of  tampcrina;  with  it  we  should  flee  from  it 
[Sill  is  of  so  fascinating  a  nature  that  it  soon  bewitches 
us,  and  leads  us  astray — As  "  a  man  cannot  take  fire  into  his 
bosom  without  being  burnt,"  so  neither  can  he  harbour  sin  in 
his  heart  without  being  vitiated  and  corrupted  by  it — ilad 
Ach;ui  fled  fioui  the  wedge  of  gold  as  soon  as  ever  he  found  a 
desire  after  it  springing  up  in  his  heart ;  and  David  turned 
away  his  eyes  the  very  instant  he  saw  Bathshebn,  how  much 
shame  and  misery  would  they  have  escaped!  Ihit  the  breach, 
which  might  easily  have  been  stopped  at  the  first,  presently 
defied  the  efl'orts  of  an  accusing  conscience  ;  and  a  flood  of 
iniquity  soon  carried  them  away  with  irresi>tible  impetuosity — 
Thus  also  it  will  be  with  us  ;  if  v,e  parley  with  the  tempter,  he 
will  surely  overcome  us  :  we  must  resist  sin  at  the  first,  if  we 
would  oppose  it  with  success—] 

Instead  of  loving  it,  we  should  utterly  abhor  it 
[The  grace  of  God  enabled  Joseph  to  reject  with  abhor- 
rence the  ofiers  propose*.!  to  him  ;  and  to  prefer  a  dungeon 
with  a  good  conscience  before  the  indulgence  (jf  a  criminal 
passion,  or  the  favour  of  a  seducing  mistress— Thus  should  we 
turn  with  indignation  from  the  allurements  of  sin — We  should 
"  make  a  covenant  with  our  eyes,"  yea,  with  our  \ery  hearts, 
that  we  may  close,  as  much  as  possible,  every  avenue  of  ill — 
Instead  of  palliating  sin,  we  should  view  it  in  all  its  aggrava- 
tions ;  and  especially  as  an  oflfence  against  a  just  and  lioly,  a 
merciful  and  gracious,  God — Nor  should  we  ever  forget,  that, 
though  it  be  "  rolled  as  a  sweet,  morsel  under  the  tongue,  it 
will  prove  gall  in  the  stomach;"  and  though  it  flatter  us  with 
its  innocence,  "  it  will  bite  as  a  serpent,  and  sting  like  an 
adder"—] 

Address 

1.  Those  who  think  lightly  of  sin 
["We  well  know  that  the  generality  of  men  have  much  to 
say  in  extenuation  of  their  guilt ;  and,  if  they  had  been  in  the 
situation  of  Joseph,  would  have  accounted  the  greatness  of  the 
temptation  a  suthcient  excuse  for  their  compliance  with  it — 
But  10  what  purpose  shall  we  palliate  our  guilt,  unless  we  can 
prevail  on  the  Judge  of  quick  and  dead  to  view  it  with  our 
eyes  ?  We  may  indeed  weaken  our  present  convictions,  but  we 
shall  only  secure  thereby,  and  enhance,  our  eternc*il  condemna- 
tion— Let  us  remember  that  "  fleshly  lusts  war  against  the 
soul";"  and  that  either  we  must  mortify  and  subdue  them,  or 
they  will  enslave  and  destroy  us*:  for,  even  though  the  whole 
universe  should  combine  to  justify  the  commission  of  sin,  not 
one  whoyielvlsto  its  solicitations, shall  everpass  unpunished — ] 

2.   Those 
*  I  Pet.  ii.   11.  '  Rom.  viii.   13. 


384  THE    NEED    OF    FLEEING    FROM    SIN.        (515.) 

2.  Those  who  begin  to  see  the  evil  of  it 

[It  is  an  unspeakable  mercy  to  have  any  view  of  the  ma- 
lignity of  sin—  To  see  how  much  wc  have  deserved  the  wrath 
and  indignation  of  God,  is  the  very  first  step  towards  repent- 
ance and  salvation — Let  not  any  then  turn  away  from  this 
sight  too  hastily,  or  think  they  have  discovered  the  evil  of  sin 
in  its  full  extent — This  is  a  lesson  we  are  to  be  learning  all  our 
days;  and  it  is  only  in  proportion  as  we  advance  in  this  humi- 
liating knowledge,  that  we  shall  be  qualified  to  receive  and 
enjoy  the  Saviour— It  is  necessary  indeed  that,  while  we  look 
at  sin,  we  look  also  at  him  who  made  atonement  tor  it ;  for 
otherwise,  we  shall  be  led  to  despair  of  mercy  :  but,  if  we  keep 
our  eyes  fixed  upon  the  Lord  Jesus  Christ,  and  see  the  infinite 
extent  of  his  merits,  we  need  never  be  alraid  of  entertaining 
too  bitter  a  remembrance  of  sin — The  more  we  loathe  our- 
selves for  past  iniquities,  the  more  shall  we  be  fortified  against 
temptations  to  commit  them  in  future,  and  the  more  will  God 
himself  be  ready  to  preserve  and  bless  us — ] 

3.  Those  who,  like  Joseph,  are  enabled  to  withstand  it 
[Blessed    be  God,  there  are   many   living  witnesses  to 

prove,  that  the  grace  of  God  is  as  sufficient  at  this  day,  as  ever 
it  was,  to  purify  the  heart,  and  to  "■  keep  the  feet  of  his  sahits  " — 
Let  those  then  who  are  enabled  to  hold  fast  their  integrity,  give 
glory  to  him,  by  whom  they  are  strengthened  and  upheld — 
but  let  them  remember,  that  they  are  never  beyond  the 
reach  of  temptation,  nor  ever  so  likely  to  fall,  as  when  they 
are  saying,  "  My  mountain  stands  strong;  I  shall  not  be 
moved"— Let  us  then  continue  to  watch  against  the  renewed 
assaults  of  our  great  adversary — Never  let  him  find  us  off  our 
guard,  or  draw'us  to  a  parley  with  him — Let  us  suspect  him, 
and  he  shall  not  deceive  us ;  let  us  resist  him,  and  he  shall  flee 
from  us :  and  the  very  assaults  that  he  shall  make  upon  us, 
shall  terminate  in  our  honour  and  his  own  confusion — ] 


DLXXVL     A    CONSCIENCE    VOID    OF    OFFENCE. 

Acts  xxiv.  16.     Herein  do  I  exercise  myself,  to  have  always  a 
conscience  void  of  offence  tozcard  God  and  toward  men, 

THE  gospel  of  Christ  has^n  all  ages  been  stigmatized 
as  having  an  unfriendly  aspect  on  morality;  and  its  pro- 
fessors have  been  accused  as  maintaining  this  position, 
"  that  wc  may  continue  in  sin  that  grace  may  abound." 
But,  however  tlie  disgraceful  conduct  of  hypocrites  may 

have 


(57^.)    A  CONSCIENCE  VOID  OF  OFFENCE.     385 

have  appeared  to  countenance  such  a  charge,  it  is  certain 
that  every  true  Christian  is  a  hving  witness  for  God,  and  a 
l)ublic  monument  of  the  sanctifying  influence  of  tlie  gospel. 
St.  Paul  was  not  inferior  in  holiness  to  any  human  bcin<r, 
our  blessed  Lord  alone  excepted :  yet  was  he  inveii^hed 
against  as  a  man  that  was  not  fit  to  live  upon  the  earth. 
In  the  passage  before  us  we  have  an  account  of  the  accu- 
sations brou<;ht  against  him  by  a  certain  orator,  named 
Tertullus.  lie  was  represented  as  "a  pestilent  fellow,  a 
mover  of  sedition  among  all  the  Jews  throuahout  the 
world,  a  ringleader  oi  the  sect  of  the  Nazarenes,  and,  to 
complete  the  whole,  an  impious  profaner  of  the  temple," 
(ver.  5,  6.)  In  other  words,  he  was  accused  of  sedition, 
heresy,  and  profaneness.  In  answer  to  these  allco;ations 
he  shews  that,  as  to  sedition,  the  reason  of  his  coming  to 
Jerusalem  was  to  bring  alms  to  his  nation,  and  to  present 
his  otfcrings  to  God  ;  and  that  his  demeanour  there  had 
been  peaceable  and  quiet,  for  they  had  not  found  him  in 
the  temple  disputing  with  any  man,  nor  raising  up  the 
people  either  in  the  synagogue,  or  in  the  city.  As  to  the 
charge  of  lieresy,  he  acknow ledges,  that  after  the  way  that 
they  called  heresy,  he  did  worshijj  the  God  of  his  fathers, 
believing  those  very  scriptures,  and  hoping  for  the  accom- 
plishment of  that  very  resurrection,  which  his  accusers 
themselves  professed  to  believe  and  hope  for.  And  lastly, 
as  to  the pro/a/iaiess  -dnd  impiety  with  which  they  charged 
him,  he  declares  that  his  principles  led  him  to  a  far 
different  conduct :  that  that  faith  and  hope,  which  he  pro- 
fessed, stimulated  him  to  the  most  scrupulous  performance 
of  every  duty  both  to  God  and  man  :  "  herein,"  says  he, 
(or  as  it  might  be  translated,  on  this  account,  that  is,  on 
account  of  tins  faith  and  hope,)  "  I  exercise  myself  to  have 
always  a  conscience  void  of  offence  toward  God  and 
toward  men." 

We  propose  to  shew^, 

I.  What  we  are  to  understand  by  a  conscience  void 
of  otfc-nce. 

II.  That  every  true  Christian  labours  to  maintain  it. 
1st. 

Without  entering  into  any  metaphysical  enquiries  con- 
cerning tlie  nature  of  conscience,  we  may  observe  that  its 
Vol.  V.  C  c  office 


386  A    CONSCIENCE    VOID    OF    OFFENCE.  (57^.) 

office  is  to  tcrtify  to  every  man  the  quality  of  his  past 
actions,  and  to  regulate  his  conduct  agreeably  to  sonic 
standard  of  rigiit  and  wrong.  It  does  not  so  pro|)criy 
judge  n'spccting  the  truth  or  falsehood  of  any  position: 
(il/at  is  rather  tlie  office  of  the  understanding)  it  regards 
rather  actions  than  sentiments ;  and  the  good  or  evil  that 
is  in  them,  rather  than  any  prudential  consideruti ons 
respecting  them.  It  is  a  monitor  in  every  man's  own  bo-om 
tiiat  may  be  called,  in  a  qualified  sense,  the  voice  of  God 
■within  him.  It  is  not  wholly  subject  to  his  own  control : 
for  though  much  may  be  done  to  bribe,  or  silence  it,  yet 
sometimes  it  will  sj)eak  out,  and  force  the  most  obdurate 
sinner  to  listen  to  its  voice. 

The  rules  whereby  it  judges  are  various :  where  the 
light  of  revelation  dods  net  shine,  it  has  no  better  rule 
than  the  law  of  ijdture,  or  the  law  of  a  man's  own  mind. 
It  is  lite}/  regulated  by  every  man s  o\jn  apprehensions  of 
good  or  evil ;  and  iherefoi-e  must  of  necessity  give  a  verdict 
more  or  less  erroneous,  as  Ihe  person's  mind  is  more  or 
less  instructed  in  moral  truth.  On  this  account,  it  would 
not  be  easy  with  respect,  to  hecuhens  to  determine  pre- 
cisely what  a  conscience  void  of  offence  is  ;  for  certainly, 
allowances  must  be  made  for  tlie  different  degrees  of  light 
•which  men  enjoy.  But  with  respect  to  us,  who  live  under 
the  clear  dispensation  of  the  gospel,  these  difficulties  in  a 
great  measure  vanish. — The  following  considerations  may 
help  to  throw  sonjc  light  upon  the  subject. 

The  conscience  is  not  to  be  judged  void  of  offence 
merely  because  it  does  not  accuse  us.  There  are  many  so 
thoughtless  and  dissipated  that  they  give  themselves  no 
time  to  reflect.  They  are  engaged  in  a  continual  round 
of  business  or  amusement ;  they  shun  all  those  scenes  which 
■would  be  likely  to  bring  their  sins  io  remembrance  ;  they 
avoid  all  serious  conversation  ;  and  thus  they  pass  months 
and  years  without  feeling  any  remonstrances  of  conscience: 
that  faculty  is  lulled  asleep;  and,  if  by  any  means  it  be 
in  the  least  degree  awak(uied,  every  method  is  adopted  to 
check  its  clamours,  and  restore  its  wonted  tranquillity. 
Of  such  persons  God  speaks  by  the  prophet  liosea,  when 
he  says,  "  They  consider  not  in  their  hearts  that  1 
remember  ail  their  wickedness." 

There  arc  others  who  imbibe  principles  which  are  well 

calculated 


(.576.)  A    CONSCIEMCE  VOID  OF    OFFENCE.  387 

calculated  to  weaken  the  influence  of  conscience.  They 
take  it  for  granted,  that  there  is  no  great  evil  in  sin  ;  ihat 
God  \\  ill  never  execute  his  threateniugs  against  it ;  ihat 
ihei/  cannot  be  obnoxious  to  iiis  \\ratli,  (because  they  have 
not  committed  any  heinous  sins,  or,  if  they  have,  they 
Mere  only  such  as  the  fashions  of  the  world,  and  the 
frailties  of  their  nature  might  well  excuse.  J^y  such  prin- 
ciples as  these  they  pjersuade  themselves  that  they  have  no 
gioiuid  for  fear:  like  some  of  the  Jews  of  old,  they  "heal 
their  wounds  slightly,  saying,  Peace,  peace,  when  there  is 
no  peace,"  or,  like  others  of  them,  they  affirm  boldly,  "  I 
fhall  have  j)eace,  though  I  walk  in  the  imagination  of  my 
heart." 

There  is  yet  another  description  of  persons  who  have  at 
times  been  harassed  with  remorse  of  conscience;  but  they 
liave  so  often  resisted  their  convictions,  sinned  against  the 
light,  and  done  violence  to  all  their  own  feelings,  that  they 
have,  as  the  apostle  says,  "  seared  their  consciences  as 
Mitii  a  hot  iron,"  and  rendered  themselves  "  past  feeling." 

Now  it  will  be  needless  to  prove  that  such  persons  have 
not  a  conscience  void  of  offence  ;  they  may  be  rather  said 
to  have  no  conscience  at  all  j  or,  if  they  have,  it  must  be 
called,  what  the  apostle  does  call  it,  an  evil  conscience. 

As  a  conscience  is  not  void  of  offence  merely  because 
it  does  not  accuse,  so  neither  is  it  ncccssanlij  so,  even  if  it 
should  approve. 

Many  propose  to  themselves  a  false  standard  of  ri^ht 
and  wrong.  Even  among  those  who  bear  the  Christian 
name,  how  many  are  there  who  think  that  religion  consists 
in  penances  and  iiilgrimages,  and  in  the  observance  of 
superstitious  rites  and  ceremonies  ;  yea,  who  would  think, 
that  the  extirpation  of  heretics  was  the  most  meritorious 
work  they  could  effect!  Yet,  if  they  were  to  ahound  in 
such  works  as  these,  and  thereby  gain  the  approbation  of 
their  own  consciences,  must  we  therefore  say  that  their 
consciences  were  void  of  offence?  Surely  not.  St.  Paul 
has  told  us  with  respect  to  himself,  that  he  verilv  "  thought 
he  ought  to  do  many  things  contrary  to  the  name  of 
Jesus:  '  but  does  he  assert  his  innocence  upon  that 
ground.'  No;  he  calls  himself  "a  blasphemer  and  inju- 
rious, and  a  persecutor,  yea,  the  very  chief  of  sinners." 
Our   Lord  tells  his   disciples,  that  many  would  think, 

c  c  2  "  whosoever 


388  A    CONSCIENCE   VOID    OF    OFFENCE.  (.576.) 

"  whosoever  killed  them  v\  oulci  do  God  service :"  but  could 
this  conceit  excuse  their  murderous  acts  ?  No.  If  we  act 
upon  wron^q;  principles,  our  actions  must  be  bad  :  nor 
can  our  cri('r  chcmg;e  the  quality  of  our  actions :  it  may 
indeed  exccr.uate  our  guilt;  but  it  can  never  render  that 
good,  which  is  in  its  own  nature  evil. 

To  speak  then  immedialelv  to  the  point — There  are 
tuo  things  necessary  to  constitute  a  conscience  void  of 
offence ;  it  must  have  a  clear  discovery  of  the  rule  of 
duty;  and  it  must  testify  upon  good  grounds,  that  there 
is  a  correspondence  between  that  rule  and  our  actions. 

It  must  have  a  clear  discovery  of  the  rule  of  duty.  The 
rule  of  duty  is  concise  and  plain  :  we  are  to  "love  God 
with  all  our  heart  aiid  soul  and  strength,  and  our  neigh- 
bour as  ourselves:  On  these  two  commandments  hang  all 
the  law  and  the  prophets,"  Now  this  rule,  in  theory,  is 
universally  acknowledged;  but,  through  the  influence  of 
our  carnal  interests  and  passions,  we  lose  sight  of  it 
entirely,  and  imagine  ourselves  conforming  to  it,  when  we 
are  violating  it  in  every  point  of  view.  We  suppose  that 
the  love  of  this  present  world  will  consist  w  ith  a  good  con- 
science, though  God  himself  has  told  us,  that  "if  any 
man  love  the  -world,  the  love  ot  the  Father  is  not  in  him." 
We  think  we  may  indulge  pride,  envy,  selfishness,  and  a 
thousand  other  malignant  passions,  and  yet  conform  to  the 
law  of  love. 

Wiiile  the  eyes  of  our  understanding  are  thus  blinded, 
we  cannot  be  said  to  have  a  conscience  void  ot  offence ; 
because  tiic  conscience  being  unenlightened  with  respect  to 
the  rule  of  judging,  it  cannot  possibly  give  a  just  verdict 
on  our  case.  It  must  be  acquainted  with  the  several 
relation.s  in  which  we  stand  to  God  and  man  :  it  must 
see  wliat  is  required  of  us  as  creatures,  as  sinners,  as 
redeemed.  It  must  know  that  God  claims  our  entire 
dependence,  supreme  regard,  unreserved  obedience.  It 
must  feel  the  necessity  of  abasing  ourselves  before  (iod  in 
dust  and  ashes,  and  of  "  fleeiag  for  refuge  to  the  ho{)e 
set  b(  lore  us."  In  short,  it  must  be  convinced,  that  "  a 
life  of  faith  on  the  Son  of  God,"  and  "a  cleaving  to  him 
with  full  purpose  of  heart,"  are  the  distinguishing  features 
of  the  true  Christian :  but  besides  this,  it  must  be  ac- 
quainted also  with  the  several  duties  which  we  owe  to  our 
cs  fellow- 


(576.)    A  CONSCIEXCE  VOID  OF  OFFEXCE.     389 

fellow-creatures,  as  superiors,  equals,  and  inferiors;  and 
that  too  not  only  in  their  civil  capacity,  hut  in  their  rela- 
tion to  us  as  members  of  Christ's  niy^iical  body.  Wlien 
it  is  thus  enlightened,  then,  and  then  only,  is  it  capable 
of  bein^  void  of  offence  toward  God  and  man. 

But  it  is  yet  further  necessary  that  conscience  should  be 
able  to  testify,  upon  good  grounds,  that  there  is  j.  corre- 
spondence between  this  rule  of  duty  and  our  actions. 

Its  testimony  must  proceed  from  a  watchful  observation 
of  all  our  motivis  and  principles  of  action.  It  must  be 
in  the  habit  of  briniziing  our  conduct  to  the  touchstone, 
and  of  discerning  between  the  pure  metal  and  the  most 
specious  counterfeits.  It  must  be  on  its  guard  against  the 
bias  it  receives  frOm  prejudice  and  passion;  and  must  be 
able  to  aj)peal  to  the  heart-searching  (Joil  for  the  truth  of 
its  testimony.  Not  that  it  need  testify,  that  there  is  no 
sin  in  us ;  for  tlieri  who  coukl  ever  receive  a  favom-able 
verdict,  seeing  "that  in  njany  things  we  all  oft'endr"' 
Ikit  its  testimony  must  be  to  thist-i^'fct ;  that,  after  searcli- 
ing  the  sacred  records,  after  praying  tor  the  teachings  of 
God's  s[>irit,  after  carefully  investigating  not  only  our 
actions,  but  our  motives  and  princii)les,  and  after  com- 
])aring  these  with  the  rule  of  duty,  it  cannot  discern  that 
there  is  any  one  sin  habitually  indulged,  or  any  one  duty 
allowedly  neglected. 

This  is  the  true  import  of  what  is  called  in  our  text, 
'*  a  conscience  void  of  offence." 

That  every  true  Christian  labours  to  maintain  this,  is 
the  lid.  point  which  we  proposed  to  establish. 

Men  in  general  are  well  pleased  it"  they  can  secure  the 
approbation  of  their  J dloic -creatures^  and  maintain  a 
character  for  probity  in  the  uoiid.  They  arc  therefore 
chiefly  attentive  to  their  external  conduct,  and  not  very 
solicitous  about  tlie  thoughts  or  desires  of  their  hearts. 
But  this  will  not  satisfy  the  true  Christian.  He  knows 
that  the  eye  of  God  is  upon  his  heart,  and  that  the  most 
secret  thought  is  "  naked  and  open  before  him."'  Like 
the  apostle,  he  accounts  it  "  a  small  matter  to  be  judged 
of  man's  judgment ;''  he  says,  *'  What  good  can  the  ap- 
plause of  men  do  me,  if  I  be  condemned  ot"  my  Judge .^ 
Or,  Why  need  I  regard  the  opinion  of  the  world,  it  I  am 
accepted  and  applauded  by  my  God  r"    Seeing  hou  {rjn- 

c  c  3  tcmplibie 


390  A    CONSCIENCE    VOID    OF    OFFENCE.         0^76.) 

templible  every  testimony  is  in  coinpaiison  of  that  of  his 
Aiaker,  he  "  studies  to  approve  himself  to  God,  a  servant 
that  needeth  not  to  be  ashamed."  In  whatever  relation 
of  life  he  stand,  he  endeavours  to  fulfil  the  duties  of 
it.  Is  he  in  authority?  he  conscientiously  improves  his 
influence  for  the  good  of  iren  and  for  the  glory  of  God. 
IVloie  especially,  if  he  sustain  that  weighty  office  of  a 
minister  of  Christ,  he  will  not  be  a  faithless  steward,  or  a 
slothful  servant,  but  will  "  be  instant  in  season  and  out  of 
season,"  and  will  "  watch  for  souls  as  one  that  must  give 
account.""  On  the  other  hand,  is  he  in  an  inferior  station  ? 
he  will  perform  his  duties,  '•  not  with  eye-service,  as  a 
man-plcaser,  but  as  unto  God."  He  will  not  esteem  him- 
self at  liberty  to  yield  ?i  partial  obedience:  he  will  not 
think  that  his  observance  of  relative  duties  supersedes  the 
necessity  of  deliiiht  in  God  :  nor  on  the  other  hand,  will 
he  imagine,  that  the  devoutest  exercise  of  prayer  and  praise 
can  absolve  him  from  his  obligation  to  equity  and  mercy. 
Every  duty  botii  to  God  and  man  occupies  his  attention, 
and  is  pei  formed  in  its  season,  "  without  partiality  and 
without  hypocrisy."  Nor  is  this  strictness  merely  occa- 
sioual :  it  does  not  exist  only  in  a  time  of  sickness,  or 
during  a  season  of  preparation  for  the  Lord's  supper :  no : 
he  is  '*  «/ct-^j/,9"  'engaged  in  the  same  "  exercise  :"  the  law 
of  God  is  written  in  his  heart;  obedience  to  it  is  his  de- 
liuht;  nor  can  any  consideration  whatever  divert  him  fi'om 
his  purpose.  He  is  not  insensible  how  hard  it  is  to  flesh 
and  blood  to  "  cut  oft"  a  right  hand,  and  to  pluck  out  a 
right  eye  :"  but  no  regard  to  carnal  ease  will  induce  him 
to  spare  his  idol.  He  expects  not  that  the  world  should 
love  or  honour  him,  when  he  recollects  how  it  treated  his 
divine  Master:  he  is  well  assured  that,  "  it"  he  will  live 
godly  in  Christ  Jesus,  he  must  sutler  persecution."  But 
so  far  trom  being  terrified  at  the  cross,  betakes  it  up  and 
glories  in  it.  He  reverences  himself,  his  conscience  I 
mean,  more  than  he  does  the  whole  world.  He  studies 
by  meditation  and  prayer  to  get- his  conscience  well  in- 
formed ;  and  then  he  confers  not  with  flesh  and  blood  : 
he  asks  only,  '*  What  is  duty?  How  shall  I  maintain  a 
good  conscience?  How  shall  I  please  my  God  r"  These 
questions  satisfactorily  determined,  he  can  say  with  the 

apostle, 


(576.)  A    CONSCIENCE    VOID    OF    OFFENCE.  39I 

apostle,  "  1  atn  ready  not  only  to  be  bound,  but  also  to  die 
in  the  path  of  duty,  for  the  nnrnc  of  t!ic  I-ord  Jesus." 

Tiuit  this  is  no  exaggerated  statement,  but  really  the 
charaeter  of  every  true  Chrislian,  will  appear  trom  the 
clearest  declarations  of  holy  writ. 

St.  Paul  repeatedly  speaks  of  Christians  in  this  light  : 
he  represents  them  as  being  "  blameless  and  tiarmkss,  the 
sons  of  God,  without  rebuke  in  the  midst  of  a  crooked  and 
perverse  generation,  among  vyhom  they  shine  as  lights  in 
tlie  world : "  and  he  prays  for  them  that  they  may  be 
"  sincere  and  without  offence  until  the  day  of  Christ ;'' 
yea,  "  that  their  whole  spirit,  soul,  and  body,  miy  be 
j)reserve(l  blameless  unto  the  coming  of  our  Lord  Jesus 
Christ."  And  David,  giving  the  character  of  those  who 
are  accepted  of  God,  expressly  declares  that  they  are 
"  without  guile."  *'  Blessed  is  he  whose  transgression  is 
forgiven,  and  whose  sin  is  covered ;  blessed  is  the  man 
unto  wh.om  the  Lord  imputeth  not  iniquity,  and  in  xcho.sc 
.•spirit  there,  is  no  guile."' 

If  it  would  afford  us  any  additional  satisfaction  to  find 
men  of  like  passions  with  ourselves  who  have  attained  to 
this  character,  the  scriptures  afford  us  many  striking  in- 
stances. St.  Paul  himself  could  testify  before  the  Jewish 
Sanhedrim,  that  he  had  "  lived  in  all  good  conscience 
before  God  until  that  day."  And  in  another  place  he 
speaks  of  the  testimony  which  his  own  conscience  bore  to 
his  character  in  these  respects,  as  a  source  of  most  exalted 
pleasure  to  his  soul :  "  our  rejoicing,"'  says  he  "  is  tliis, 
the  testimony  of  our  conscience,  that  in  simplicity  and 
godly  sincerity,  not  with  fleshly  wisdom,  but  by  tlie  grace 
of  God,  we  have  had  our  conversation  in  the  world."  A 
similar  testimony  was  given  by  our  Lord  himself  to  a  man 
of  far  less  attainments  than  St.  Paul :  of  Nathanacl  he 
said,  "  Ijehold  an  Israelite  indeed,  in  whom  is  no  guile." 

But  it  may  be  said,  "  We  acknowledge  that  Christians 
are  so  described,  and  that  some  eminent  persons  have 
attained  to  that  character  :  but  still  the  question  recurs. 
Cannot  a  man  be  a  true  Christian,  xcithout  having  such  a 
conscience  as  has  been  described?  Before  ue  give  a.preci.^e 
answer  to  this,  we  should  observe,  that  it  is  possible  a  man 
may  be  a  Christian,  and  yet  not  enjoy  the  comfort  of  such 
a  conscience :  the  corruptions  of  his  heart,  the  temptations 

cc  4  of 


592      A  CONSCIENCE  VOID  OF  OFFENCE.    (-576.) 

of  Satan,  an  occasional  commission  of  sin,  and  even  cer- 
tain disorders  of  the  body,  may  prevent  his  conscience 
from  yielding  such  a  testimony ;  yea,  may  cause  it  to 
accuse  and  condemn  him,  notwithstanding  he  be  a  real 
Christian.  But  if  any  ask,  whether  any  one  can  be  a  true 
Christian  without  having  ajust^TOw;?^' for  such  a  testimony, 
or  in  other  words,  whether  he  can  be  in  a  state  of  salva- 
tion without  possessing  real  integrity  of  lieart?  We  answ  er, 
that,  if  there  be  any  truth  in  the  word  of  God,  he  cax- 
NOT.  What  says  David  with  respect  to  this  ?  "  If  I  regard 
iniquity  in  my  heart,  the  Lord  w  ill  not  hear  me."  This 
cannot  mean  that  if  he  Jiave  iniquity  in  his  heart,  God  will 
not  hear  him  :  but  that  if  he  harbour  it,  or  allow  it  in  any 
instance,  it  will  be  in  vain  for  him  to  hope  for  any  mercy 
from  God.  St.  John  speaks  yet  more  strongly  to  the  same 
effect :  "  He  that  committeth  sin  is  of  the  devil :  whoso- 
ever is  born  of  God  doth  not  cotnmit  sin,  for  his  seed 
remaineth  in  him  ;  and  he  cannot  sin,  because  he  is  born 
of  God  :  in  this  the  children  of  God  are  manifest,  and  the 
children  of  the  devil :  whosoever  doeth  not  righteousness, 
is  not  of  God."  Now  what  can  be  the  import  of  this 
passage  ?  To  interpret  it  rigorously  according  to  the  strict 
letter  of  the  words,  would  certainly  render  it  inconsistent 
w  ith  other  passages  of  scripture,  which  declare  that  "  there 
is  no  man  that  liveth  and  sinneth  not : "  but  to  reconcile 
it  with  QX\y  allozved  sm,  is  absolutely  impossible. 

Here  then  we  trust  we  may  satisfactorily  close  the  dis- 
cussion of  our  text.  Seeing  that  the  conscience  has  been 
shewn  to  be  without  offence  o;//j/  when  it  can  testify  of  our 
undeserved  conformity  to  God's  law  ;  and  that  no  one 
can  be  a  true  Christian,  unless  it  be  his  chief  labour  to 
maintain  such  a  conscience ;  it  only  remains  that  we 
improve  the  subject. 

And  now  may  God  in  infinite  mercy  send  down  upon 
us  his  Holy  Spirit,  to  impress  our  minds  with  conviction, 
if  we  have  not  yet  attained  the  Christian  character,  and 
to  fill  us  with  consolation  if  wejiave  ! 

We  all  profess  to  be  Christians  in  reality,  as  well  as  in 
name.  We  all  feel  averse  to  acknowledge  that  we  have 
no  part  or  lot  in  the  gospel  salvation  :  and  surely  it  is  a 
painful  task  to  rob  any  one  of  a  hope  so  comfortable,  so 
delitihtful.  It  will  be  far  more  congenial  with  our  feelings, 


(576.)  A  CONSCIENCE  VOID  OF  OFFENCE.  ^93 

if  we  take  for  granted,  that,  in  this  Christian  assembly,  we 
all  deserve  the  Christian  name.  Let  us  then  indulge  the 
pleasincr  thought :  let  us  now  consider  ourselves  as  genuine 
disciples  of  Christ ;  let  us  give  him  the  glory  of  uliat  he 
has  wrought  in  us  ;  and  let  us,  for  the  confusion  of  all  the 
adversaries  of  the  gospel,  and  for  the  confirmation  of  our 
own  souls,  unite  in  ujaking  our  acknowledgments  to  God. 
"  Thou  Searcher  of  all  hearts,  who  at  this 
instant  ohservest  the  state  of  every  soul  here  befoie  thee, 
we  would  not  ap'proach  thee  with  any  pharisaical  boasting, 
pretending  to  give  the  glory  to  thee,  while  we  are  indeed 
taking  it  to  ourselves  :  no,  Lord,  let  that  be  far  from  us  : 
we  know,  that,  if  wc  had  done  all  that  had  been  com- 
manded us,  we  should  have  been  only  un profitable  ser- 
vants :  but  instead  of  being  merely  unprotitabie,  we  feel 
that  we  are  vile  and  miserable  sirmers.  Nevertheless,  we 
trust  that  we  are  monuments  of  thy  grace  ;  and  we  desire 
now  to  join  in  humble  adorations  and  thanksgivings  for 
what  thou  has  done  for  our  souls.  Thro'.igli  tliv  grace 
and  mercy  we  enjoy  a  conscience  void  of  ot^ence  toward 
thee  and  toward  man.  Wc  feci  at  this  tiiue,  that,  not- 
withstanding all  our  short-comings  and  defects,  we  have 
an  unfeigned  and  unitbrm  desire  to  please  thee.  Our 
consciences  testify,  that  there  is  no  one  instance  wherein 
we  knowingly  do  to  others,  what  we  should  not  think  it 
right  for  them,  in  a  change  of  circumstances,  to  do  to  us. 
Nor  are  we  contented  with  doing  as  we  would  be  done 
unto:  no,  Lord:  Tiiou,  who  scest  in  secret,  know  est  what 
longing  desires  we  have  after  thee  :  thou  bcholdest  us 
daily  approaching  thy  footstool  with  deepest  humiliation 
and  contrition  ;  and  hourly,  as  it  were,  washing  in  the 
fountain  of  Christ's  blood,  which  alone  can  '  purge  our 
consciences  from  dead  works.'  Nor  does  our  hope  of 
forgiveness  embolden  us  to  sin  ;  but  rather,  thou  knowest, 
animate  us  to  obedience.  As  for  sin,  we  can  ap[)eal  to 
thee,  we  hate  and  abhor  it.  If  at  any  time  we  commit 
it,  even  in  thought,  tliou  knowest  how  much  our  souls  are 
pained,  and  how  we  renew  our  applications  to  thee  for 
pardon  and  strength.  '  We  say  the  truth  in  C'hrist,  and 
lie  not,  oui  consciences  also  bearing  us  witness  in  the  Holy 
Ghost,  that  we  have  great  heaviness  and  continual  sorrow 
in  our  hearts'  for  the  corruptions  that  yet  remain  within 

us  : 


394     ^  CONSCIENCE  VOID  OF  OFFEKCE.    (.576.) 

US  ;  and  that,  it  we  could  have  the  desire  of  our  hearts, 
Me  would  bid  an  eternal  farewel  to  sin,  and  be  holy  as 
ihou  art  holy,  and  perfect  as  thou  art  perfect.  We  adore 
thee,  that  we  have  such  an  evidence  of  our  sincerity 
before  thee  :  we  thank  thee  that  we  do  not  now  feel  any 
misgivings  in  our  consciences  respecting  these  things;  and 
we  earnestly  pray  that  thou  wouldest  perfect  tliy  good 
work  in  our  hearts  ;  for  we  arc  all  '  utterly  purposed  '  that 
from  this  moment  we  will  no  more  offend." 

Thus  far  have  Ave  taken  for  granted  tliat  all  act  agree- 
ably to  their  profession,  and  that  all  are  walking  in  the 
paths  of  peace.  But  have  the  consciences  of  all  approved 
these  acknowledgments  ?  Have  none  felt  any  misgivings  r 
Has  not  conscience  whispered  to  any  one,  "  This  is  not 
thy  state?"  If  tliis  be  the  case  with  any  one,  let  him 
hearken  to  the  friendly  intimation,  the  faithful  remon- 
strance :  for,  "  if  our  heart  condemn  us,  God  is  greater 
tlian  our  heart,  and  knoweth  all  things  :  but  if  our  iieart 
condemn  us  not,  then,  and  then  onlv,  have  we  confidence 
towards  God." 


This  Anali/sh  of  the  foregoing  Sermon  is  added,  in  order  thai: 
the  Reader  may  see  hozo  easily  a  Skeleton  may  be  turned  info 
an  entire  Sermon. 


A    CONSCIENCE    VOID    Ol'    OFFENCE. 

Acts  xxiv.  16.     Herein  do  1  exercise  myself,  to  have  a/zcays  a 
conscience  void  of  offence  toward  God  and  tozcard  men. 

THE  gospel  is  often  represented  as  unfavourable  to 
morality — 

13ut  true  believers  are  livingmonuments  of  its  sancti- 
fying influence — 

bt.  Paul  was  deemed  a  "  fello\y  not  worthy  to  live 
upon  the  earth" — 

He  was  accused  of  sedition,  lieresy,  and  profancncss  * — 

But 

*  Ver.  5,  6. 


(^76.)    A  CONSCIENCE  VOID  OF  OFFENCE.      395 

But  he  distinctly  and  satisfactorily  disproved  the 
allegations  ^ — 

And  boldly  affirmed  that  his  principles  had  quite  an 
opposite  effect " — 

Wc  shall  endeavour  to  shew 

I,  \yhat  we  are  to  understand  by   "  a  conscience  void  of 
offence" 

A  metaphysical  enquiry  into  the  nature  of  conscience 
would  be  to  little  profit — 

Its  ojjice  is  to  testify  the  quality  of  our  actions,  and  to 
regulate  our  conduct  agreeably  to  some  standard  of  right 
and  wrong'' — 

I'lie  rule,  whereby  it  should  judge,  is,  the  word  of 
God— 

And  it  is  considered  as  good  or  evil,  according  to  the 
verdict  it  gives — 

Not  that  it  is  void  of  offence  inoxlij  because  it  docs  not 
accuse 

[There  are  many  so  immersed   in  cares  or  pleasures  that 
they  never  reflect  on  tlie  state  of  their  souls* — 

And,  if  at  any  time  their  conscience  be  alarmed,  they 
instantly  endeavour  to  check  its  clamours,  and  restore  its 
tranquillity — 

Others  persuade  themselves  that  they  have  no  cause  for 
fear — 

And  that  diey  shall  have  peace  notwithstanding  all  their 
sins  ^ — 

Others  have,  by  resisting,  quenched  the  light  within  them — 

And  thus  have  reduced  themselves  to  a  state  of  awful 
obduracy  e — 

Such  persons  have  no  other  than   "an  ci.'?7 conscience" — ] 

Nor  is  a  conscience  necessarily  void  of  offence,  even 
t/ioug'h  it  should  approve 

[  Many 

.''  Respecting  Sedition,  ver.  12.  Heresy,  ver.  14,  15.  Prof  oneness^ 
in  general,  ver.  16  ;  ni  the  particular  lliat  had  been  specified, 
ver.  >7,  18. 

•^  If  jy  TBTw  were  translated  nn  this  account  (as  it  might  be)  the 
connexion  between  his  principles  and  conduct  would  be  more 
clearly  marked. 

■"  It  rej^ards  actions  rather  than  sentiments,  and  the  good  or  evil 
that  ib  in  ihem  rather  than  any  piudcniial  coiisiduralions  respecti.'g. 
them.  =  ilos.  vii.  2. 

'  Jer.  viii.  11,     Deut.  x«.ix.  19.  ^  i  iim.  iv.  a. 


396     A  CONSCIEXCE  VOID  OF  OFFENCE.    (^76.) 

[Many  propose  to  themselves  a  false  standard  ot"  right 

and  wrong — 

By  conforming  to  their  own  principles  they  may  gain  the 

approbaiion  of  their  own  minds — 

But  it  does  not  therefore  follow  that  they  are  innocent — 
Their  mistakes  cannot  change  the  quality  of  their  actions — ■ 
Error  may  extenuate,  but  cannot  remove  their  guilt ''— ] 

To  be  truly  void   of  offence,  conscience  must  have  a 
clear  (Hscorery  of  the  rule  of  duty 

[The  rule  of  duty  is  concise  and  plain ' — • 

This    however,   though    allowed   in    theory,    is  practically 
denied — 

Men  persuade  themselves  that  the  love  of  the  world  will 
consist  with  their  duty  to  God  " — 

And  that  pride,  envy,  selfishness,  Sec.  may  accord  with  love 
to  man* — 

How   should  conscience,   thus   blinded,    give  a  just  ver- 
dict ? — 

Or  how  should  its  blindness  cause  that  to  be  good  which  is 
in  itself  evil  ? — ] 

It  should  be  able  also  to  testify  upon  good  grounds  that 
there  is  a  correspondence  hetu-een  that  rule  cnid  our  actions 
[It  should  be   in  the  habit  of  examining  our  principles 
and  motives — 

And  be  on  its  guard  against  any  bias  from  prejudice  or 
passion — 

It  should  be  able  to  appeal  to   God  for  the  truth  of  its 
testimony — 

Not  that  it  need  to  testify  of  sinless  perfection  — 

But  it  must  testify,  that,  after  the  strictest  search,  it  can  find 
no  sin  Itabitualli/  indulged,  or  duty  allowedly  neglected — ] 

The  true  import  of  "  a  good  conscience''  being  fixed, 
weobserve 

II.  That  every  true  Christian  labours  to  maintain  it 

This  is  certainly  the  character  of  one  who  fears  God 
[The  world  are  satislied  with  gaining  the  applause  of 
men — 

But 

^  Would  those  who  think  it  mertSR-ious  to  extirpate  heretics,  or 
those,  of  whom  our  Lord  speaks,  John  xvi.  2.  be  justified  in  following 
the  dictates  of  their  dtluded  consciences  ?  St.  Pau^l  determines  this 
in  his  own  case,  compare  Acts  xxvi.  9—11.  with  1  Cor.  xv.  g.  and 
1  Tim.  i.  13,  15. 

*   Matt.  xxii.  37—40.         ^  1  John  ii.  15.  '1  Cor.  xiii.  4—7. 

*"  That  is  not  possessed  by  any,  James  iii.  1. 


(576.)  A    CONSCIENCE    VOTD    OF    OFFENCE.  307 

But  the  Christian  iruikes  but  little  account  of  man's  judg- 
ment " — ■ 

Hf  knows  that  the  eye  of  God  is  upon  his  heart  ° — 
He  therefore   "  studies  to  approve  himself  to  (lorl" — 
"He  has  respect  to  every  part  of  his  duly  "  toward  God  and 
man  p  "— 

/\nd  this,  not  at  certain  seasons  only,  but  "  always" — 
]Nor  will  he  be  deterred  by  any  regard  to  ease,  or  interest, 
or  feur — 

Enquiring  only,  "What  is  duty?"  he  will  say  with  the 
apostle'' — ] 

Nor  can  any  one  be  a  true  Christian  who  has  not 
attained  it 

[Every  pardoned  sinner  is  supposed  to  he  without  guile  ^ — 

All  in  the  primitive  church  .'re  spoken  of  in  this  light ' — 

St.  Paul  did  not  hesitate  to  afhrm  that  this  was  his  cha- 
racter ' — 

And  the  same  is  ascribed  to  one  who  was  far  inferior  to 
liim  "— 

Is  or  is  any  one  in  a  state  of  salvation  who  has  not  attained 
it* — 

This  is  expressly  asserted  by  David  r,  and  St.  John  ^ — ] 

Application 

[We  all  are  willing  to  believe  ourselves  real  Christians — 
And  it  is  painful  to  rob  any  one  of  so  comfortable  a  hope — • 
Let  us  then,  as  Christians,  unite  our  acknowledgments  to 
God"— 

Let  us  adore  him  for  that  grace,  whereby  he  enables  us  to 
maintain,  always,  and  in  all  things,  a  conscience  void  of 
offence — 

But 

"    1  Cor.  iv.  3.  °  Ileb.  iv.  13. 

"*  He  does  not  think  that  liis  observance  of  relative  duties  super- 
sedes tlie  necessity  of  delight  in  (iod  ;  nor,  on  the  oilier  hand,  that 
the  devoutest  exercise  of  prayer  and  praiie  can  absolve  hun  hum 
his  obligatioHS  to  equity  and  mercy.     Jam.  iii.  17. 

''  Acts  xxi.  13.  '  Pb.  xxxii.  2. 

'  J'hil.  i.  10.  and  ii.  15.    See  also  1  Thess.  v.  23. 

'  Acis  xxiii.  1.    2  Cor.  i.  12.  "  John  i.  47. 

"  INIany  things  may  conspire  to  rob  a  Christian  of  i/ie  comfort  of 
such  a  conscience,  (the  corruptions  of  his  heart,  the  tempt  amnd  of 
Satan,  and  even  bodily  disorders,  may  cause  him  to  despond  tor  a 
season)  but  a  just  ground  lor  such  a  conscience  he  cannot  but 
possess.  y  Ps.  Ixvi.  18. 

^  1  John  iii.  8—10.  If  this  were  rigorously  interpreted,  it  would 
contradict  other  passages  ot  scripture,  1  Kiu^s  vm.  46.  But  to 
reconcile  it  with  aUoiLcd  sui  is  impossible. 

'  Rum.  IX.  1,  -2. 


^gH  A    CONSCIENCE    VOID    OF    OFFENCE.  (576.) 

But  if,  in  this  appeal  to  him,  we  feel  misgivings,  or  con- 
science suggest  an  opposite  testimony,  let  us  remember  that 
admonition " — ] 

**  1  John  iii.  20,  21. 


DLXXVII.    Paul's  indifference  to  men's  judgment- 

J  Cor.  iv.  3 — 5.  Jfith  me  if  is  a  veiy  small  thing  tJiat  I 
should  he  judged  of  you,  or  of  man's  judgment :  yea,  I  judge 
not  mine  own  self.  For  I  kn;)W  nothing  iy  myself-,  yet  am  I 
not  herehy  justified :  hut  he  that  judgeth  me  is  the  Lord. 
Therefore  judge  nothing  hej'ore  the  time,  until  the  Lord 
come,tcho  both  will  hriug  to  light  the  hidden  things  of  dark- 
ness, ana  will  make  manifest  the  counsels  of  the  hearts:  and 
then  shall  every  man  have  praise  of  God. 

THE  ministers  of  Christ  are  generally  cither  unduly 
exalted,  or  undeservedly  depreciated,  by  those  around 
them — 

But  they  should  discharge  their  duties  with  fidelity, 
without  any  regard  to  the  opinions  of  men — 

And  approve  themselves  to  him  who  will  judge  them 
righteously  in  the  last  day — 

I.  The  tribunal  to  \\hich  Paul  referred  his  character 

lie  was  )}ot  concerned  about  ?«^//V  judgment 
[B}'  bome  he  was  looked  up  to  as  the  head  of  a  party  * — 

By  others  he  was  deemed  unworthy  to  live  ^ — 

But  he  knew  that  men's  judgment  would  continue  only  for 
a  day ' — 

He  was  therefore  alike  indifferent  to  their  censure  or 
apj)lause — ] 

He  could  fiot  wholly  depend  upon /?/*ow;z  judgment 

[He  did  not  know  that  he  lived  in  any  allowed  sin — 
Yet  he  was  aware  that,  through  the  deceitfulness  of  sin  and 
of  his  own  heart,  he  might  be_^d  to  form  too  favourable  an 
estimate  of  his  own  state — 

He  knew  that  God  might  discern  much  iniquity  where  we 
see  none  ^ — 

He 

»  1  Cor.  iii.  4.  '  Vcr.  13. 

"  This  is  intimated  m  the  oriL-inal.  «*  Luke  ix.  55. 


(577-)  pall's  indifference,  Sec.  399 

He  thcrcfbre  could  not  venture  too  confidently  to  trust  even 
to  the  icstunony  of  his  own  conscience — ] 

lie  committed  himself  rather  to  the  unerring  judgment 
(fOod 

[ile  did  not  indeed  Iiope  for  an  acquittal  on  the  ground 
of  innocence — 

Or  expect  a  reward  as  due  to  liim  on  the  footing  of  strict 
justice — 

13ut  he  relied  on  God's  equity  as  tempered  with  mercy — 
Aiu\  willingly  leit  himself  to  the  righteous  disposal  of  his 
Judge—] 

II,  The  advice  he  gives  to  us  in  reference  to  this  subject 

He  guards  us  against  passing  an  uncharitable  judgment 

on  othf.rs 

[There  are  certain  cases  in  which  we  are  necessitated  to 

judge  others  both  for  our  own  security,  and  for  the  church's 

good  " — 

But  W(.'  should  not  needlessly  or  uncharitably  exercise  tbis 

right- 
To  scrutinize  too  narrowly  the  motives  of  men,  is  to  invade 

the  province  of  God  himself '^ —  » 

\\c  should  therefore  ibrbcar  to  execute  an  office,  for  which 

we  are  neither  qualified  nor  designed — ] 

He  recommends  us  to  leave  others  to  the  judgment  of 
God 

[A  time  is  coming,  wherein  God  himself  will  judge  the 
world — 

He  will  then  bring  to  light  the  most  hidden  counsels  of  our 
hearts — 

Every  hoi}'  desire  or  evil  inclination  shall  then  have  its  due 
iniluence  in  the  SL-ntence  passed  upon  us — 

And  "all  shall  have  praise"  or  dispraise,  in  the  proportion 
and  degree  that  the  unerring  Judge  shall  appoint — 

To  hnn  then  wc  should  commit  each  other  anti  ourselves,  in 
an  assured  (expectation  that  "  the  Judge  of  all  tlie  earth  will 
do  right" — ] 

Infer 

1 .  How  little  do  they  know  of  Christianity  who  are  of 
a  proud  censorious  spirit! 

[Many    who    profess   religion   ore    exceeding   prone    to 
indulge  this  unchristian  temper- 
But 

'  1  Cor.  v.  3,  5,  11,  12.  *  James  iv.  11,  12. 


400  Paul's  indifference,  &c.  (577.) 

But  amidst  their  high  conceit  of  their  own  attainments 
tlipy  themselves  are  only  as  tinkling  cymbals  ^ — 

Let  them  consider  what  judgment  awaits  them  at  God's 
tribunal  **,  and  they  will  need  no  persuasion  to  correct  their 
sinful  habits — ] 

2.  What  consolation  does  the  gospel  afford  to  those 
who  are  persecuted  for  righteousness  sake ! 

[Christians  must  expect  to  have  "  all  manner  of  evil 
spoken  of  them  falsely  for  Christ's  sake  " — 

But  God  will  "  bring  forth  their  righteousness  as  the  noon- 
day"— 

The  speedy  approach  therefore  of  his  judgment  may  well 
reconcile  them  to  the  momentary  disgrace  which  the}'  are 
called  to  suffer  ^ — ] 

3.  What  need  have  we  all  to  prepare  for  the  judgment- 
seat  of  Christ ! 

[It  will  be  to  little  purpose  that  we  have  been  admired  of 
men — 

Our  state  will  be  fixed  at  last  agreeably  to  out  character  in 
the  sight  of  God — 

Let  us  then  study  to  approve  ourselves  to  "  him  who  trieth 
the  hedrt,  and  searcheth  the  reins" — 

And  endeavour  so  to  act  in  all  things,  that,  whether 
applauded  or  condemned  by  men,  we  may  be  accepted  of  our 
God—] 

£   1  Cor.  xiii.  i — 3.  ^  Matt.  vii.  1,  1.     James  ii.  3. 

*  As  a  man,  knowing  that  his  innocence  would  be  indisputably 
proved  before  a  judge  in  a  few  hours,  would  disregard  ilie  hasty 
judgment  of  a  malignant  enemy,  or  an  ignorant  stranger,  and  rather 
rejoice  in  the  prospect  of  a  more  equitable  decision,  so  should  the 
Christian  cheerfully  endure  the  short-lived  ignominy  that  is  unde- 
servedly cast  upon  him. 


DLXXVJIL       -WEANEDNESS    FROM    THE    -WORLD. 

Ps.  cxxxi.  2.     M^  soul  is  even  as  a  weaned  child. 

AMONG  the  great  variety  of  representations  whereby 
the  Christian's  character  is  set  forth  in  the  holy  scriptures, 
that  of  a  little  child  holds  a  very  distinguished  place  ^ 

•  Matt,  xviii.  3. 


(578.)  WEANEDNESS  FROM  THE  WOULD.  40I 

To  this  we  annex  the  idea  of  humility,  and  teachable- 
ness, and  resignation  to  the  will  of  our  heavenly  Father. 
In  this  last  view  more  especially  the  behaviour  of  a  child 
was  beautifully  exemplified  in  the  conduct  of  David.  He 
had  been  anointed  to  the  kingly  office  by  God's  com- 
mand ;  yet  he  waited  patiently  for  many  years  witliout 
ever  aspiring  to  the  kingdom,  till  the  Lord's  time  came  to 
give  it  him.  Though  he  was  persecuted  with  murtlerous 
rage  and  jealousy  by  Saul,  he  would  never  lift  up  his  hand 
against  the  Lord's  anointed,  or  give  occasion  of  oft'ence 
to  the  government  under  which  he  lived  :  on  the  contrary, 
he  appeals  to  God  in  this  psalm,  that  he  had  not  indulged 
any  ambitious  thoughts,  or  interfered  in  any  affairs  of 
state,  but  had  acquiesced  in  the  disposals  of  an  all-wise 
Providence,  even  as  a  weaned  child  does  in  the  directions 
and  government  of  his  mother  ^ 

To  illustrate  this  disposition  of  mind,  we  shall  shew 

I.   What  those  things  are  from  which  we  ought  to  be 

weaned 
[The  circumstances  alluded  to  in  the  text  will  serve  to 
direct  our  thoughts.  David's  indillerencc  to  all  the  pomp  of 
royalty  shews,  that  we  should  he  weaned  from  pleasure,  from 
riches^  from  /lonour,  from  evert/  thing  which  we  possess  in  diis 
world. 

Pleasure  is  but  ill  suited  to  tlie  advancement  of  a  soul  in 
the  divine  life.  There  are  indeed  pleasures  which  we  may 
lawfully  enjoy:  but  if  the  heart  be  set  upon  theai,  we  cannot 
properly  engage  in  that  race  which  we  are  to  run,  or  that 
warfare  we  are  to  maintain :  nor  can  we  have  any  more  decisive 
evidence  of  our  being  still  unrenewed  by  divine  grace  ". 

Riches  also  may  be  possessed  with  innocence ;  but  they  must 
not  be  coveted.  They  should  rather  he  considered  as  a  snare 
which  we  are  to  dread,  than  as  a  blessing  we  are  eager  to 
obtain.  They  are  as  clay  upon  the  feet  of  one  that  is  running 
a  race  ^,  or  as  a  weight  tied  to  the  neck  ot  one  that  is  ssvim- 
niing  for  his  life*^.  There  has  scarcely  ever  occurred  an 
instance  wherein  the  acquisition  ot  them  has  furthered  the 
divine  lite;  but  tliousauds  have  been  retarded  by  them,  and 
not  a  few  eternally  destroyed  ^ 

Reputation 

*  Ver.  1,  1. 

*  Luke  viii.   14.     2  Tim.  iii.  4.     Jam.  v.  1,  5.      1  Tim.  v.  (5. 

*  tlab.  li.  d.  •  Matt.  XIX. '23,  24.  '  1  Ti'H' vi  9 — 11. 

Vol.  V.  D  D 


402  WEANEDNESS  FROM  THE  WORLD.  (578.) 

Reputation  is  that  which  men  in  general  are  most  averse  to 
sacrifice:  but  we  must  be  willing  to  part  with  it,  if  we  would 
be  Christians  indeed.  If  we  seek  the  honour  tliat  cometh  of 
men,  we  cannot  possibly  be  stedfast  in  the  faith  s ;  vve  shall 
shrink  from  reproach,  and  prove  unfuithfid  to  God  in  the  time 
of  trial  ^ ;  and  being  ashamed  of  Christ,  we  shall  cause  him  to 
be  ashamed  of  us,  in  the  day  of  judgment*. 

There  is  not  any  thing,  not  health,  or  friends,  or  liberty,  or 
life  itself,  that  we  should  value  any  further  than  as  it  may 
be  improved  to  the  glory  of  God''.  Our  hearts  must  be  weaned 
from  all,  so  as  to  be  ready  to  part  with  ever}-^  thing,  whenever 
God,  in  his  providence,  shall  call  for  it.] 

To  evince  that  such  a  state  is  attainable,  we  shall  shevr 

II.  What  methods  God  uses  to  wean  us  from  them 

[Without  any  indelicacy  or  impropriety  we  may  observe, 
in  allusion  to  the  metaphor  in  the  text,  that  to  wean  us  from 
creature-comforts,  our  heavenly  Parent  embitters  them  to  ns, 
withdraws  them  from  us,  and  gives  us  something  more  suitable 
in  their  stead. 

Such  is  our  attachment  to  earthly  things,  that  we  should 
never  be  willing  to  part  from  them,  if  they  were  not  in  some 
way  or  other  embittered  to  us.  God  therefore,  in  mercy  to 
ns,  mixes  gall  and  wormwood  with  every  cup  he  puts  into 
our  hands.  In  the  pursuit  of  pleasure,  our  brightest  prospects 
become  clouded,  our  highest  gratifications  cloy,  and  number- 
less unforeseen  accidents  arise  to  damp  our  joys,  and  to 
disappoint  our  expectations.  In  the  attainment  of  wealth, 
there  are  many  cares  to  corrode,  many  vexations  to  disquiet  us, 
so  that  we  must  write  on  all  the  bags  that  we  have  amassed, 
*'  This  is  vanity  and  vexation  of  spirit."  The  acquisition  of 
knowledge  seems  to  promise  the  most  permanent  satisfaction; 
but  such  is  the  labour  requisite  to  attain  it,  and  so  little,  after 
all,  is  within  the  reach  of  human  intellect,  that  the  wisest  of 
men  was  constrained  to  say,  "  Much  study  is  a  weariness  to 
the  flesh;  and  he  that  increases  knowledge,  increases  sorrow'." 
Even  those  dear  relations  of  life  which  God  has  given  lor  our 
richest  consolation,  the  wife  of  our  bosom,  or  the  fruit  of  our 
body,  are  not  without  their  attendant  troubles;  which  are 
designed  to  teach  ns,  that  "  this  is  not  our  rest'","  and  that  God 
alone  is  the  proper  portion  of  the  soul. 

But  notwithstanding  ail  our  disappointments,  we  are  prone 
to  seek  our  iiappiness  in  thj^ireaiure ;  on  which  account 
God  is  necessitatevl,  as  it  were,  to  deprive  us  of  things,  which, 

if 

e  .Tnhn  v.  44.  ^  John  xii.  42,  43.  *  Mark  viii.  38. 

''  Col.  lii.  2.     I  John  li.  15 — 17.    Luke  xiv.  26. 

*  Eccl.  1.  i8.  aud  xii.  12.  ™  Mic.  ii.  10. 


(.>7S.)  WEANEDNESS    FROM  THE  WORLD.  403 

if  continued  to  us,  would  rob  iiini  of  our  hearts.  Hence  it 
is  tliat  tlie  dearest  of  God's  children  are  often  most  heavily- 
afflicted.  He  sees  perhaps  that  our  health,  our  riches,  our 
friends,  have  drawn  us  aside  from  him,  or  impeded  our  pro- 
gress in  the  divine  life,  or  that  they  will  prove  disadvan- 
tageous to  us  in  the  issue ;  and  therefore  he  lays  us  on  a  bed 
of  languishing,  or  causes  our  "  riches  to  fly  away,"  or  "  cuts 
off  the  desire  of  our  eyes  with  a  stroke."  But  his  design  in 
all  this  is,  to  weaken  our  idolatrous  regard  for  created  enjoy- 
ments, and  to  make  us  seek  our  happiness  in  him  alone.  And 
thousands  have  had  more  reason  to  bless  him  for  the  bereave- 
ments they  have  experienced,  than  for  all  the  bounties  he  ever 
bestowed  upon  them  ". 

Nothing  however  will  finally  destroy  our  attachment  to 
earthly  things,  till  we  have  learned  how  much  more  suitable 
provision  God  has  made  for  the  souls  of  his  people.  When 
therefore  Gocl,  by  his  providence,  has  embittered  or  with- 
drawn our  comforts,  he  leads  us,  by  his  grace,  to  that  fountain 
of  consolation,  the  sacred  Oracles.  There  he  proposes  him- 
self to  us  as  a  reconciled  God  and  Father  in  Christ.  He  sets 
before  our  eyes  "  the  unsearchable  riches  of  Christ,"  the 
"  honour  that  cometh  of  God,"  and  the  "  pleasures  that  are 
at  his  right  hand  for  evermore  ;"and,  having  enabled  us  to  taste 
of  these,  lie  makes  us  to  despise  every  thing  in  comparison 
of  them,  and  willingly  to  relinquish  the  husks  of  this  world,  for 
the  bread  that  is  in  our  Father's  house.] 

But  that  we  may  not  form  a  wrong  opinion  of  our 
state,  we  shall  declare 

III.  When  our  souls  may  be  said  to  be  as   a  weaned 
child 
[The   whole  world,  with  respect  to  earthly  enjoyments, 
are  like  a  child  cither  before  it  is  weaned,  or  ti'hi/e  it  iszcea/iing, 
or  zv/ien  it  is  ultogcther  zceaiied. 

The  generality  are  like  a  child  at  the  breast,  minding  no- 
thing but  their  carnal  gratifications.  The  world,  in  its  pleasures, 
riches,  or  honours,  is  the  one  object  of  their  desire,  the  one 
sour(;e  of  their  comfort :  they  )^Qi^d  upon  it  all  the  day  long  ; 
they  fall  asleep,  as  it  were,  with  it  in  their  moutlis;  they  are 
clamorous  for  it  as  soon  as  they  are  awake.  In  their  very 
slumbers  they  not  unfrequenlh'  shew,  how  wholly  their  minds 
have  been  occupied  wiili  that  one  object.  Give  them  their 
favourite  gratification,  and  they  care  for  nothing  else:  rob 
them  of  that,  and  not  all  tlie  world  can  pacify  them. 

Such 

»  Pi.  cxix.  71,  75. 


404  WEANEDNESS  FROM  THE  WORLD.  (578.) 

Such  are  they  who  have  a  fulness  of  eartiily  comforts.  But 
others,  to  whom  these  things  have  been  embittered,  or  from 
whom  they  have  been  withdrawn,  are,  like  a  weaning  child, 
disquieted  beyond  measure:  they  are  unhappy  in  themselves; 
and  they  disturb  all  around  them  with  their  peevishness  and 
discontent.  Having  lost  that  in  which  alone  they  found 
delight,  they  can  take  comfort  in  nothing  else  :  yea,  because 
of  one  thing  of  which  they  are  deprived,  they  have  no  enjoy- 
ment of  all  the  other  things  that  they  possess.  In  vain  have 
they  more  suitable  and  substantial  blessings  offered  them;  they 
have  no  appetite  for  the  provisions  of  the  gospel ;  they  refuse 
that  which  would  infinitely  overbalance  their  loss ;  and  they 
pine  away  in  querulous  lamentations,  when  they  might  be 
nourished  with  "  angels' food." 

Some  there  are,  however,  who  with  David,  resemble  a 
weaned  child.  They  are  become  indifferent  to  carnal  etijoynients. 
They  use  with  gratitude  whatever  God  has  bestowed  ;  but 
they  do  not  set  their  hearts  upon  it,  or  consider  it  as  essential 
to  their  happiness".  They  suffer  the  loss  of  all  earthly  things 
with  a  holy  resigmition  and  composure  of  mind.  Doubtless 
they  have  their  feelings,  like  other  men:  but  these  feelings  are 
moderated  by  religion,  and  brought  into  subjection  to  the  di- 
vine will  P.  The  more  they  are  bereaved  of  earthly  comforts, 
the  mere  entirely  do  they  live  by  faith  on  Christ,  and  the  more 
abundantly  do  they  grow  in  every  grace.  Afflictions  drive 
them,  not  from  God,  but  to  him  :  and  in  the  midst  of  all  their 
bereavements  they  shew,  that  they  "  have  meat  to  eat  which 
the  world  knows  not  of,"  and  "joys  with  whi^-h  the  stranger 
intermeddleth  not."] 

Application 

[Let  those  whose  hearts  are  set  upon  the  world,  remember, 

how  transient  and  unsatisfying  their  enjoyments  are 

Let  those  who  are  disconsolate  on  account  of  their  troubles, 
consider  for  what  gracious  ends  God  has  caused  them  to  be 

afflicted And   let  those  who  feel  a  measure  of  David's 

spirit,  strive  for  yet  higher  attainments,  in  the  assureii  expec- 
tation that  the  more  they  are  weaned  from  all  but  God,  the 
more  will  God  communicate  to  them  out  of  his  inexhaustible 
fulness.] 

•  Phil.  iv.  12.     Ileb.  xi.  24 — 26'. 
f  2  Sam.  XV.  25,  2^ 


[     405     ] 


DLXXIX.      THE    PATIENCE    OF    JOB. 

James  v.  ii.  Ye  have  heard  of  the  patience  of  Job,  and  have 
seen  the  end  of  the  Lord:  that  the  Lord  is  very  pitiful  and 
of  tender»mercy. 

ONE  of  the  most  singular  ideas  that  can  be  suggested 
to  a  carnal  mind,  is  that  \\\\\c\\  occurs  in  the  words  im- 
mediately preceding  the  text ;  *"  We  count  them  happy 
that  endure."  An  ungodly  man  sees,  that  it  is  better  to 
bear  afflictions  patiently  than  to  sink  under  them  ;  but  he 
can  scarcely  conceive  how  afflictions,  under  any  circum- 
stances, can  become  a  ground  of  congratulation.  This 
difficulty,  however,  is  solved  by  taking  into  the  account 
"  the  end  "  of  those  afflictions :  and  it  admits  of  easy 
illustration  from  the  case  of  Job. 

In  prosecuting  the  apostle's  view  of  this  subject,  we 
shall  consider 

I.  The  patience  of  Job  under  his  afflictions 

Great  and  unparallelled  were  the  afflictions  of  Job 
[The  destruction  of  all  his  property,  and  all  his  servants, 
by  bands  of  robbers,  and  by  lightning,  announced  to  him  as 
it  was  in  three  different  accounts,  by  different  messengers  ia 
speedy  succession,  would  of  itself  have  been  suilicient  to  over- 
whelm his  mind,  if  he  had  not  been  endued  with  uncommon 
fortitude;  since  by  this  he  was  reduced  in  a  moment  from  the 
height  of  opulence  and  grandeur  to  the  lowest  indigence  and 
want '. 

But,  distressing  as  these  events  were,  what  an  inconceivable 
aggravation  must  the}' have  received  from  the  tidings  delivered 
by  a  fourth  messenger,  the  sudden  death  of  all  his  children  ! 
Had  he  heard  of  only  one  child  dying,  and  that  bv  any 
natural  disorder,  it  would,  to  such  a  parent,  have  been  a  fear- 
ful addition  to  all  his  other  burthens :  but  to  hear  of  seven  sons, 
and  three  daughters,  all  crushed  in  a  moment  by  the  falling  of 
his  house'',  if  it  did  not  bereave  him  of  his  senses,  we  might 
well  expect,  that  it  should,  at  least,  draw  forth  some  mur- 
muring, and  unadvised  expressions. 

To  all  these  calamities  were  added  yet  others,  that  affected 
more   immediately  his  own   person ;  and   which,  in  such  a 

conjuncture^ 

»  Job  i,  13—17.  ^  lb.  ver.  18,  19. 

D  D    3 


406  THE    PATIENCE    OF    JOB.  (<579.) 

conjuncture,  must  be  beyond  measure  afflictive.  Satan, having 
pf  rmission  to  try  him  to  the  uttermost,  smote  him  from  head 
to  foot  with  the  most  loathsome  ulcers  insomuch  that  he  was 
constrained  to  sit  down  among  the  ashes,  and  to  scrape  him- 
self with  a  potsherd  '^. 

In  the  midst  of  all  this  trouble  one  might  hope  that  he 
would  have  some  comfort  in  the  kind  offices  of  neighbours, 
the  compassion  of  friends,  and  the  tender  assidmties  of  his 
wife.  But,  alas!  his  servants  turned  their  back  upon  him  "* : 
the  children  in  the  streets  despised  and  mocked  him':  the 
very  friends  who  came  to  comfort  liim,  loaded  him  witli  the 
most  unfounded  accusations,  and  asserted,  thai  liis  sufferings 
were  indications  of  peculiar  wickedness,  which  God  was  now 
disclosing  and  punishing  *^.  His  wife  also  derided  hisaftiance 
in  God,  and  counselled  him  to  renounce  it  utterly,  yea,  to 
"  curse  God,  and  die^." 

Take  any  one  of  these  trials  separately,  and  it  was  great : 
but  view  tliem  collectively,  and  they  exceeded  all  that  ever 
were  endured  by  mortal  man.] 

They  served  however  to  call  forth  bis  most  unrivalled 
patience 

[Mark  his  conduct  when  informed  of  all  his  accumulated 
misfortunes,  um\  especially  the  loss  of  all  his  children:  "  Then 
Job  arosv,  and  rent  his  mantle,  and  shaved  his  head,  and  fell 
down  upon  the  ground,  and  worshipped  ;  and  said.  Naked 
came  I  out  of  my  mother's  womb,  and  naked  shall  I  return 
thither:  the  Lord  gave,  and  the  Lord  hath  taken  away;  blessed 
be  the  name  of  the  Lord  ' ." 

Behold  him  yet  again  after  his  body  was  so  smitten,  and 
when  his  wife  gave  him  tliat  desperate,  that  atheistical,  ad- 
vice :  all  was  meekness  still :  his  very  reproof  was  mild, 
though  firm  :  "  He  said  unto  her,  Thou  speakest  as  one  of  the 
foolish  women  spcaketh  :  What?  Shall  we  receive  good  at  the 
hand  of  God,  and  shall  we  not  receive  cvil.^^" 

Thus  ."  in  all  this  he  riever  once  charged  God  foolishly,  or 
sinned  in  the  least  respect  ^" 

it  is  true  that,  atitr  this,  we  find  him  "  cursing  the  day  of 
his  birth,"  and  uttering  some  unwarranted  expressions  against 
God  :  nor  would  it  become  us  eiihcr  to  conceal,  or  to  exte- 
nuate, his  guilt  in  these  respects.  Our  blessed  Lord  alone 
was  abso/nte/y  without  sin.  But  though  Job  betrayed  his 
iijfinnity  in  some  hasty  words,  yet,  on  the  whole,  his  argu- 
ment was  right  in  opposition  to^iat  of  his  friends:  and  God 

himself, 

«  Jobii.  7,  8.  ^  Job  xix.  15,  16.  *  lb.  ver.  18. 

^  Passim.  s  Job  ii.  9.     ~  '  Job  i.  20,  ai. 

'  Job  u  22.  and  ii.  10. 


(579.)  THE    PATIENCE    OF    JOB.  407 

himself,  as  the  arbiter  of  the  dispute,  declared,  that  "  they 
had  not  spoken  the  thing  that  was  right  as  his  servant  Job 
had  ''."  Moreover,  the  deep  humility  with  which  he  acknow- 
ledged his  offence,  proved  his  title  to  the  character  which  God 
had  given  him  in  the  beginning,  that  he  was  the  most  perfect 
and  upright  of  the  sons  of  men  '.] 

Having  taken  this  view  of  Job's  afflictions,  and  of  his 
patience  under  thcni,  let  us  consider 

II.  The  design  which  God  had  in  them 

We,  who  behold  every  part  of  this  mysterious  dispen- 
sation in  one  view,  are  enabled,  from  its  catastrophe,  to 
mark  the  design  of  Gofl  in  every  intermediate  step  of 
the  plot :  we  see  what  God  intended,  by  what  he  actually 
cflected. 

J.  He  confounded  Satan 
[Satan  had  accused  Job  as  a  hypocrite,  who,  if  he  were 
brought  into  trying  circumstances,  would  even  curse  God  to 
his  face  :  and  he  undertook  to  prove  him  such  a  character  if 
God  would  only  suffer  him  to  make  the  trial.  God  gave  him 
this  permission  "*,  and  thereby  afforded  Satan  an  occasion  to 
prove  himself  a  liar,  and  to  demonstrate  that  integrity,  the 
existence  of  which  he  was  so  forward  to  deny. 

Nor  is  this  a  small  consolation  to  the  people  of  God 
whom  Satan  is  ever  ready  to  accuse,  and  harass.  When  he 
would  persuade  them  that  they  arc  hypocrites,  they  may 
recollect,  that  "  he  was  a  liar  from  the  beginning."  When 
he,  through  divine  permission,  assaults  them  either  in  body 
or  mind,  they  may  look  back  to  this  history,  and  see,  that 
he  can  in  no  respect  exceed  his  commission,  or  overthrow 
those  who  trust  in  God.  He  may  toss  them  vehemently  as 
in  a  sieve;  but  shall  never  destroy  the  smallest  grain  of  solid 
wheat ".] 

2.  He  exercised  and  improved  the  graces  of  Job 
[If  "  men  do  not  light  a  candle,  in  order  to  put  it  under 
a  bushel,  but  that  it  may  give  light  to  those  who  arc  in  the 
house ","  we  may  be  sure  that  God  does  not  implant  his 
grace  in  the  heart,  but  with  a  view  to  call  it  into  exercise. 
Now  he  had  endued  Job  with  such  eminent  patience,  that 
the  common  events  of  life  were  not  sufficient  to  call  it  forth  : 
he  therefore  suffered  Satan  to  exert  all  his  power  against  him, 

ia 

^  Job  xlii.  7.  '  Job  i.  8.  and  ii.  3. 

"  Job  i,  9 — 1-2,  and  ii.  4 — 6.        "  Luke  xxii.  31.  with  Amos  ix.  9, 

°  Matt.  V.  15. 

D  D   4 


408  THE    PATIENCK    OF    JOB.  (579) 

in  order  that  Job's  piety  might  be  displayed,  augmented,  and 
cpnfirmed.  Behold  the  sufferer  when  coming  out  of  his  trial ; 
how  bright  does  he  shine,  when  **  abasing  himself  in  dust  and 
ashes!"  How^  eminent  does  he  appear,  when  God  himself 
not  only  takes  his  part,  but  refuses  forgiveness  to  his  uncha- 
ritable friends,  except  as  an  answer  to  his  intercession  for 
themP !  Truly  he  lost  nothing  in  the  furnace  but  his  dross  ; 
and  *'  he  came  out  of  it  purified  as  gold ''."] 

3.  He  increased  Job's  happiness  both  in  this  and  in  the 
eternal  world 

[Doubtless  the  afflictions  of  Job  were  inexpressibly  severe : 
yet  was  he  no  stranger  to  consolation  even  in  his  most  distress- 
ing hours.  If  all  his  earthly  comforts  were  dead,  and  he  had 
lost  all  hope  of  happiness  on  this  side  the  grave,  still  he  saw 
that  he  had  a  Redeemer  living;  and  he  knew  that  the  day  was 
fast  approaching,  when  he  should  enjoy  an  intimate  and  ever- 
lasting communion  with  him  ■". 

But  beyond  all  expectation  he  was  raised  from  his  low  estate; 
his  family  was  again  increased  to  the  very  number  he  had 
before  lost;  his  possessions  were  doubled;  and  his  life,  which 
probably  at  that  time  was  somewhat  advanced,  was  prolonged 
an  hundred  and  forty  years,  that  he  might  see  his  posterity 
even  to  the  fourth  generation  *.  We  must  confess,  therefore, 
that  even  in  this  life  he  was  abundantly  recompensed  for  the 
months  of  trouble  that  he  had  endured. 

How  much  his  eternal  happiness  was  affected  by  it,  it  is 
impossible  for  us  to  say :  but  sure  we  are  that  his  affliction  was 
the  means  of  greatly  augmenting  it.  In  this  view,  affliction 
was  better  to  him  than  heaven  itself  would  have  been :  for, 
if  he  had  been  removed  to  heaven  at  once,  his  state,  though 
glorious,  would  have  been  for  ever  fixed  :  whereas  his  afflic- 
tion was  "  working  for  him  "  as  long  as  it  continued  :  it  was 
every  moment  increasing  that  weight  of  glory  which  he  was 
to  possess  for  ever  ^  Who  does  not  see  that  it  would  be  better 
for  a  man  to  be  cut  off  and  be  cast  into  hell  immediately,  than 
to  live  only  to  "  treasure  up  wrath  against  the  day  of  wrath"?" 
for  though  his  torments  would  come  upon  him  a  litde  sooner, 
yet  the  respite  of  a  \'ew  months,  or  years,  would  bear  no  pro- 
portion to  the  increased  weight  of  misery  tbat  he  must  eternally 
endure.  And  exactly  thus  the  additional  weight  of  glory 
which  Job  will  eternally  possess,  will  far  overbalance  the  trials 
he  suffered,  or  the  short  period  of  bliss,  w  hich,  by  an  earlier 
removal,  he  might  have  enjoy cir] 

To 

f  Job  xlii.  8.  ^  Job  xxiii.  10.  ^  Job  xix.  25 — 27. 

•  Job  xlii.  10, 13, 16.    *  2  Cor.  iv.  17.  °  Rom.  ii.  5. 


(579.)  THE    PATIF.XCE    OF    JOB.  40^ 

To  make  the  just  improvement  of  this  history,  we 
must  notice 

III.  The  general  character  of  God,  as  it  is  exhibited  in 
this  particular  dispensation 

This  seems  to  be  the  more  immediate  object,  to  which 
St.  James  would  direct  our  attention.  Persons  in  the 
midst  of  their  trouble  are  apt  to  entertain  hard  thouglits 
of  God  :  but  we  who,  in  this  instance,  "  have  seen  the 
cud  of  the  Lord,'  may  rest  assured  *'  that  he  is  very 
pitiful,  and  of  tender  mercy/'  however  dark  or  painful 
his  dispensations  towards  us  may  be.  It  is  by  love  alone 
he  is  actuated 

1.  In  sending  afflictions 

[He  does  "  not  wilHngly  afflict  his  people  "."  lie  knows 
what  we  stand  in  need  of;  and  he  sends  it  for  our  good.  He 
chastises  us,  not  as  earthly  parents  too  often  do,  to  indulge 
their  own  evil  tempers,  but  purely  "  for  our  profit,  that  we 
ma\'  be  partakers  of  hi-  holiness  y."  And  as  he  knows  what 
we  want,  so  he  knows  what  we  can  bear;  and  will  take  care 
either  to  apportion  our  burthen  to  our  strength^,  or  to  give  us 
strength  sufficient  for  our  trials*.  Besides,  in  ail  our  afflic- 
tions he  s3'mpathizes  with  us*";  he  watches  over  us  with  the 
care  of  a  refiner'^,  and  the  solicitude  of  a  parent  •*:  and  when 
he  sees  that  his  rod  has  produced  its  desired  effect,  he  is  glad 
to  return  to  us  in  the  endearments  of  love,  and  to  confirm 
our  confidence  in  him  by  the  sweetest  tokens  of  reconciliation 
and  acceptance*.] 

2.  In  multiplying  afflictions 

[When  our  troubles,  like  those  of  Job,  are  many  and 
various,  we  are  ready  to  conclude  that  they  are  sent  in  wrath. 
But  it  is  not  for  us  to  prescribe  how  many,  or  of  wliat  con- 
tinuance, our  afflictions  shall  be.  V^e  must  consider  God  as 
a  physician,  who  prescribes  with  unerring  wisdom,  and  con- 
sults the  benefit,  rather  than  the  inclination  of  his  patients. 
We  must  "  walk  by  faith,  and  not  by  sight:"  it  will  be  time 
enough  hereafter  to  see  the  reasons  of  God's  procedure  ^  Job 
was  induced  at  last  to  account  God  his  enemy  :  and  thev  who 
beheld  the  afflictions  of  Christ,  were  ready  to  say,  that  *'  he 
was  judicially  stricken,  and  smitten  of  God  "  as  the  most 

abandoned 

*  Lam.  iii.  33.  ''  Heb.  xii.  10.  *  1  Cor.  x.  13. 

*  Deut.  xxxiii.  '25.       •"  Isiii.  Ixiii.  9.  *   Mai.  iii.  3. 

*  Ps.  ciii,  13.  •  Jer.  xxxi.  20.  ^  John  xiii.  7. 


410  THE    PATIENCE    OF    JOB.  ('^79-) 

abandoned  of  mankind^.  But  we  know  that,  as  Job  was, 
so  was  Christ,  beloved  of  the  Father  ;  and  never  more  beloved 
than  when  crying  in  the  depths  of  his  dereliction,  "  My  God, 
my  (jod,  why  bast  thou  forsaken  me  r " 

Let  not  any  then  "  write  bitter  things  against  themselves" 
on  account  of  the  greatness  of  their  afflictions,  but  rather 
accept  their  trials  as  tokens  of  his  love;  for,  "  whom  he 
loveth  he  chasteneth ;  and  scourgeth  every  son  whom  he  re- 
ceiveth  ^"  ] 

Advice 

1 .  Let  none  be  secure,  as  though  affliction  were  far 
off  from  them 

[We  may  be  to-day  in  affluence;  to-morrow  in  want: 
to-day  in  health  ;  to-morrow  languishing  on  a  bed  of  sickness  : 
to-day  enjoying  the  society  of  wife,  or  children  ;  to-morrow 
lamenting  their  loss.  Let  us  remember,  that  whatever  we 
have  is  God'a;  it  is  only  lent  us  for  a  little  while,  to  be  recalled 
at  any  hour  he  shall  see  fit.  Let  us  learn  to  hold  every  thing 
as  by  this  tenure,  that  we  may  be  ready  at  any  moment  to 
give  up  whatever  he  shall  be  pleased  to  require  of  us.  Since 
"  we  know  not  what  a  day  may  bring  forth,"  we  should  stand 
girt  for  the  service  of  our  God,  ever  ready  to  do  or  suffer  his 
righteous  will.] 

2.  Let  none  be  hasty  in  their  judgments,  when  called 
to  suffer 

[Jacob  thought  all  his  trials  were  against  him;  when,  in 
fact,  they  were  designed  for  the  good  of  himself  and  of  all  his 
family'.  And  we  know  not  but  that  the  events  we  so  deeply 
bewail,  are  indispensably  necessary  to  our  salvation.  We 
have  reason  to  think  that,  if  we  saw  the  end  as  God  does,  we, 
instead  of  regarding  our  losses  or  bereavements  as  afflictions, 
should  adore  God  for  them  as  much  as  for  the  most  pleasing 
of  his  dispensations.  Let  us  then  wait  till  he  shall  have  dis- 
covered to  us  the  whole  of  his  designs  ;  and  be  content  to 
form  our  judgment  of  him  when  all  the  grounds  of  judging 
are  laid  before  us.] 

5  Isai.  hii.  4.  *  Heb.  xii.  6. 

'  Gen.  xlii.  36.  with  xlv.  5,  7.  and  1.  20. 


[     411     ] 


DLXXX.       PARADOXICAL    EXPERIENCE. 

2  Cor,  vi.  lo.  y^s  sorrozoful,  yet  alzDay  rejoicing-,  as  poor, 
yet  making  many  rich  ;  as  having  nothing,  and  yet  possessing 
all  things. 

THEY  who  form  their  opinions  on  mere  outward 
appearances,  will  ahnojit  invaiiribly  err.  But  in  nothing 
will  they  be  more  mistaken,  than  in  their  judgment  of 
the  Christian  state.  The  experience  of  one  that  is 
converted  to  God  is  a  perfect  paradox  :  and  they  who 
are  strangers  to  it,  evince  that  they  yet  need  to  learn  the 
very  first  principles  of  true  religion. 

St.  Paul  is  enumerating  a  great  variety  of  things  where- 
by lie  had  "  approved  himself  a  faithful  minister  of  God  : " 
and  after  a  multitude  of  other  paradoxes,  he  comes  at 
last  to  those  in  the  text.  Doubtless,  they  had  a  more 
immediate  reference  to  his  own  state,  and,  in  some  points 
of  view,  were  applicable  to  him  alone :  but  in  other 
respects,  they  are  equally  true  of  "  all  who  love  the 
Lord  Jesus  Christ  in  sincerity." 

We  shall  take  occasion  from  these  words  to  shew 

I.   How  poor  the  Christian  is  in  himself 

The  bitter  persecutions,  the  painful  wants,  and  the 
continued  load  of  care,  under  which  the  Apostle  laboured, 
might  well  make  him  sorrowful.  But  if  we  diink  not  of 
his  cup  in  these  respects,  there  yet  are  other  grounds  on 
which  we  may  be  called,  like  the  Laodiceans,  "  wretched, 
and  miserable,  and  poor"." 

1 ,  We  are  destitute  of  all  that  is  truly  desirable 
[The  man  who  wants  all  die  necessaries  of  life,  does  not 
feel  himself  more  destitute  than  the  Christian. 

How  poor  is  he  that  has  no  righteousness  to  justify  him  be- 
fore God!  Yet  the  Christian  has  none  in  himself;  he  has 
nothing  whereon  he  can  rel}',  no,  not  any  more  thaii  the  tallen 
angels  themselves  ^ 

How  poor  is  he  that  has  no  strength  wherebv  to  serve  God  ! 
Yet  this  is  the  Christian's  condition.  If  the  thinking  of  a 
good  thought  would  save  him,  he  has  not  of  himself  a  suffi- 
ciency to  do  it''. 

How 
*  Rev.  iii.  17.  *  Isai.  Ixiv.  6.  «  2  Cor.  iii.  5. 


412  PARADOXICAL    EXPERIENCE.  (580.) 

How  poor  is  he  who  has  no  wisdom  to  guide  him  one  step 
of  his  way  towards  heaven  !  Yet  thus  destitute  is  the  Chris- 
tian. If  he  should  in  any  one  instance  lean  to  his  own  un- 
deistanding,  he  would  as  surely  err,  as  if  he  should  attempt 
blindfold  to  explore  the  most  intricate  path  ^. 

In  short,  if  he  had  attained  the  eminence  of  Paul  himself, 
he  still  must  say,  "  In  me  (that  is,  in  my  flesh)  dwelleth  no 
good  thing '."^ 

2.  We  have  continual  cause  of  sorrow 
[Numberless  are  the  conflicts  which  the  Christian  has  to 
maintain  with  his  indwelling  co;T?^p^ions;   and  too  frequently 
he  receives  a  wound  that  fills  him  with  the  acutest  anguish'. 

Many  are  the  seasons  too  when  his  soul  is  "  in  heaviness 
through  manifold  temptations^ :"  and  when,  through  the 
hidings  of  God's  face,  he  "  walks  in  darkness  and  has  no 
light^." 

Supposing  him  ever  so  free  from  persecution,  still  he  has 
in  these  things  abundant  reason  for  grief.  Well  may  he  on 
these  accounts  exclaim,  with  the  apostle,  "  O  wretched  man 
that  I  am'!"] 

But  the  Christian's  poverty  is  rather  a  subordinate  point 
in  the  text :  we  therefore  pass  on  to  shew  more  fully 
II.  How  rich  he  is  in  Christ 

With  respect  to  this,  every  Christian  is  on  the  same 
footing  with  the  apostle  himself 

1.  He  has  an  inexhaustible  fulness  of  all  good 
[Is  not  he  rich,  that  has  reconciliation  with  God ;  and  that 
has  "  all  his  iniquities  cast  into  the  depths  of  the  sea?" 

Is  not  he  rich,  that  has  liberty  of  access  to  God  at  all  times, 
and  that  can  obtain,  day  and  night,  the  manifestations  of  his 
presence,  and  the  testimonies  of  his  lovef 

Is  not  he  rich,  who,  besides  the  present  aids  and  consola- 
tions of  God's  Spirit,  has  an  assured  prospect  of  eternal  hap- 
piness and  glory  V 

Yet  this,  and  more  than  this,  does  the  Christian  possess  in 
Christ.  "  All  things  are  his,  when  he  is  Christ's ''."  He  is 
"complete  in  Christ';"  he  is  "enriched  with  unsearch- 
able riches " ; "  and  "  blessed  with  all  spiritual  and  eternal 
blessings  °." 

Compare  with  these  things  all  the  wealth  of  kingdoms ; 
and  say,  whether  it  be  not  lightefthan  vanity  itself?] 

2.  He 

*  Jpr.  X.  23.    Prov.  iii.  5,  6.  '  Rom.  vii.  18. 
'   Horn.  vii.  23.                                    «   1  Pet.  i.  6. 

^  Ps.  l-xxxviii.  14 — 16.  '   Rom.  vii.  24. 

'   1  Cor.  ill.  21 — 23.  *  Col.  ii.  10. 

*  Eph.  iii.  8.  !"  Eph.  i.  3. 


(580.)  PARADOXICAL    EXPEJIIENCE.  413 

2.   He  has  an  incessant  ground  of  joy  and  glorying 
[Let  the  Christian  be  in  the  most  afflictive  circumstances 
with  respect  to  the  things  ot"  time  and  sense,  and  yet  may  he 
rejoice  in  Christ. 

What  an  inexpressible  comfort  must  it  be  to  him  to  con- 
template the  virtue  of  his  sacrijice — the  elficacy  of  his  iiiter- 
cesHon — the  sujficieiiiy  of  his  grace  —  the  extent  of  his  pro- 
mises— and  lastly,  his  invio/ub/e  truth  cuul  faithfulness!  ^Jay 
not  he  well  adopt  the  language  of  the  text,  "  1  am  sorrowful, 
yet  alway  rejoicing  ;  having  nothing,  and  yet  possessing  all 
things  r"  Yes;  it  is  liis  privilege  to  "  rejoice  in  the  Lord  al- 
way";" and  that  too,  "  with  joy  unspeakable,  and  glorified  p."] 

Infer 

1.  What  an  exalted  character  is  the  true  Christian! 
[The  men  of  this  world  are  altogether  dependent  on  out- 
ward circumstances  for  their  happiness  ;  and,  if  their  cistern 
fail,  they  are  bereft  of  all.  But  the  Christian  is  independent 
of  every  thing  here  below.  He  may  be  deprived  of  health 
and  liberty,  of  possessions  and  friends  ;  but  nothing  can  hinder 
his  communion  with  Christ.  Neither  men  nor  devils  can 
intercept  the  communications  of  heaven  ;  which,  for  the  most 
part,  are  increased,  in  proportion  as  other  comforts  are  with- 
drawn ''. 

Let  Christians  then  shew  by  their  contempt  of  this  world 
that  diey  are  born  from  above;  and  prove  in  the  midst  of  all 
their  tribulations,  that  they  possess  indeed  the  magnanimity 
imputed  to  them.] 

2.  How  pitiable  is  the  state  of  unconverted  men  ! 

[If  they  be  poor  and  afflicted  in  a  temporal  view,  they 
have  nothing  to  sustain  their  drooping  spirits.  U,  on  the 
contrary,  they  be  rich  and  gay,  still  their  happiness  is  but 
empty,  transient,  delusive.  In  a  little  time  they  will  be  poor, 
and  miserable  beyond  conception.  In  their  very  best  estate 
therefore  they  are  objects  of  pity  and  compassion :  they  may 
possess  much,  but  yet  are  destitute  of  all  things  ;  the\'  may 
be  often  rejoicing,  but  have  continued  occasion  for  "-rief  and 
sorrow. 

O  that  they  were  wise,  and  would  consider  this  !  O  that 
they  would  begin  to  seek  an  interest  in  Christ,  that  dirough 
him  their  state  might  be  reversed,  and  that  they  might  par- 
ticipate the  Christian's  lot !  ] 

3.  What  a  blessed  work  is  that  of  the  ministry ! 
[The  apostle  gloried  in  this,  that  "  though  po^r,  he  made 

many  rich."     And  is  not  this  the  one  intent  of  our  ministry? 

Is 

•  Phil.  iv.  4.  r  1  Pet.  i.  8."  <  <x  Cor.  i.  5. 


414  PARADOXICAL    EXPERIEXCE.  (580.) 

Is  it  not  that,  for  which  we  were  consecrated  to  the  service 
of  the  sanctuary?  Has  the  Christian  preacher  no  better  end 
in  view  than  to  display  his.  talents,  and  obtain  applause  ? 
Surely,  if  we  have  been  anointed  with  an  heavenly  unction, 
and  ever  learned  the  true  nature  of  our  office,  our  only  desire 
is  to  "  win  souls:"  and,  as  that  is  the  scope  of  our  labours, 
so,  when  we  behold  one  and  another  coming  to  the  possession 
of  the  true  riches,  we  consider  our  success  as  the  most  glorious 
of  all  rewards  ^ 

O  that  every  minister  might  view^  his  office  in  this  light ; 
and  every  faithful  preacher  be  dius  recompensed  for  his 
labours !  ] 

"■  1  Thess.  ii.  19,  20, 


DLXXXI.     David's  gratitude. 

2  Sam.  vii.  18,  19.  Then  went  king  David  in,  and  sat  before 
the  Lord,  and  he  said,  JHto  am  I,  O  Lord  God'^  and  nhat 
is  my  house,  that  thou  hast  brought  me  hitherto'^  And  this 
was  yet  a  small  thing  in  thy  sigfit,  O  Lord  God  ;  but  thou 
hast  spoken  also  of  thy  servant's  house  for  a  great  zchile  to 
come.     And  is  this  the  manner  of  man,  O  Lord  God'^ 

IT  is  no  small  comfort  to  reflect  that  the  dispositions 
of  our  hearts  are  noticed  by  God,  and,  if  good,  are  well 
pleasing  in  his  sight.  There  are  many  holy  desires  and 
purposes  which  we  are  not  able  to  accomplish  ;  which 
yet  are  accepted  before  God,  as  much  as  if  they  had  been 
carried  into  effect.  David  had  conceived  a  wish  and  de- 
termination to  build  a  house  for  God,  in  order  that  the 
ark,  which  was  the  symbol  of  the  divine  presence,  might 
no  more  dwell  within  curtains,  while  iic  himself  was 
dwelling  in  a  house  of  cedar.  But  God  did  not  suffer 
him  to  execute  his  purpose,  on  account  of  his  having 
shed  much  blood  in  v^ar":  nevertheless  he  commended 
the  desire  ("  thou  didst  well  that  it  was  in  thy  heart  ^") 
and  made  it  an  occasion  of  cu5coverinor  to  him  the  honour 
that  was  to  be  conferred  on  him  and  his  posterity.  Struck 
with  the  majesty  and  condescension  of  God,  David  went 

in 

1  Chron.  xxii.  8.  ••  1  Kin^s  viii.  iS, 


(581.)  David's  ariATrxuDE.  415 

in  before  him,  and  burst  forth  into  these  expressions  of 
devoutest  adoration.     We  shall 

I.  Consider  the  grounds  of  David's  gratitude 

Though  David  was  not  sufl^ered  to  gratify  his  own 
inclinations  in  the  particular  before  mentioned,  yet  he 
found  abundant  cause  of  thankfulness  in 

1 .  The  mercies  already  vouchsafed  to  him 

[He  had  been  taken  from  a  very  low  employment'^; 
chosen  in  preference,  not  only  to  all  his  own  famil}^  but  also 
to  the  whole  nation ;  preserved  in  the  midst  of  numberless 
dangers  ;  exalted  in  due  season  to  the  throne  prepared  for 
him  ;  made  victorious  over  all  his  enemies ;  and  brought  to  a 
state  of  unrivalled  power,  affluence,  and  prosperity  ".'  On  a 
review  of  these  mercies,  he  could  not  but  be  astonished  at 
the  divine  goodness  to  him,  or  refrain  from  i)roclaiminu-  it 
with  rapturous  admiration.] 

2.  The  mercies  yet  further  promised  to  him 

[God  had  promised  that  he  should  have  a  son,  on  whom 
the  honour  of  building  a  temple  should  be  conferred  ;  yea, 
moreover,  that  the  Messiah  also  should  spring  from  his  loins 
and  sit  upon  his  throne  for  ever  and  ever'=.  in  comparison  of 
this,  David  observes  tbat  all  his  personal  advancement  was 
"  but  a  light  matter:"  and  then,  as  utterly  at  a  loss  to  express 
his  sense  of  the  divine  goodness,  he  exclaims,  "  Is  this  the 
manner  of  man,  O  Lord  God?"  is  this  the  way  in  which 
mean  and  worthless  men,  such  as  he  felt  himself  to  be,  are 
treated  by  their  fellow-creatures''.^  No:  it  is  peculiar  to  God 
who  magnifies  his  own  sovereignty  in  conferrino^  the  richest 
benefits  on  the  most  unworthy  of  mankind.] 

But  however  distinguished  a  favourite  of  heaven  David 
was,  let  us 

II.  Enquire  whether  we  have  not  equal,  or  even  greater, 

reason  for  gratitude  and  thanksgiving 
Let  us  view  our  obligations  to  God 

1.  As  creatures 
[We  were  originally  formed  of  the  dust  of  the  earth: 
yet,  though  so  mean  in  our  original,  we  were  distinguished 
above  the  whole  creation  by  having  a  rational  and  immortal 
soul  breaUicd  into  us,  and  a  capacity  given  us  to  know,  to  love, 
to  serve,  and  to  enjoy  God.     Let  any  one  of  the  human  race 

reflect 

'  Ver.  8.  i  Ver.  9. 

•  Ver.  12 — 14.  with  Ileb.  i.  5.  *  See  i  Chron.  xvii,  17. 


4i6  David's  gratitude.  (681.) 

reflect  on  this,  and  say,  whether  he  has  not  reason  to  adore 
the  goodness  of  God,  who  has  given  him  powers  so  infinitely 
superior  to  any  that  are  possessed  by  the  brute  creation,  and 
faculties  that  shall  enjoy  eternal  blessedness,  if  it  be  not 
utterly  his  own  fault.  Let  but  this  elevation  of  our  nature  be 
considered,  and  we  shall  exclaim,  with  profoundest  reverence, 
"  Who  am  J,  O  Lord  God,  that  thou  hast  brought  me 
hitherto?"] 

2.  As  sinners 
[As  we  are  by  nature  mean,  so  are  we  by  practice  inex- 

Eressibly  vile.  Yet  when  we  were  deserving  of  nothing  but 
is  wrath,  God  loved  us,  and  gave  his  own  Son  to  die  for  us, 
Further,  when  we  were  even  trampling  on  the  blood  that  was 
shed  for  us,  he  sent  his  Spirit  to  reveal  his  Son  in  our  hearts, 
and  both  to  fit  us  for  his  glory,  and  to  bring  us  safely  to  the 
possession  of  it.  And  "  is  this  the  manner  of  man,  O  Lord 
God  ?"  Man  selects  those  who  are  great  and  worthy,  in  order 
to  bestow  on  them  his  richest  favours ;  but  God  has  chosen 
the  vilest  and  most  unworthy  to  bring  them  into  the  nearest 
state  of  communion  with  himself;  "  he  has  lifted  the  beggar 
from  the  dunghill,  to  set  him  among  princes,  and  to  make 
him  inherit  a  throne  of  glory  ^."  O  what  marvellous  conde- 
scension is  this  !  and  what  gratitude  does  it  demand  at  our 
hands !    "  Who  is  a  God  like  unto  thee  \?"  ] 

Infer 

1 .  What  reason  have  all  of  us  to  blush  for  our  ingra- 
titude ! 

[We  all  acknowledge  ourselves  to  be  miserable  sinners ; 
yet  how  insensible  are  we  of  God's  love  in  providing  a  Saviour 
for  us,  and  in  following  us  with  offers  of  mercy  and  salvation  ! 
Many  of  us,  in  all  our  days,  have  never  spent  one  hour  in 
devout  and  grateful  adorations  to  the  Author  of  these  mercies  : 
and  have  not  such  persons  cause  to  blush  for  their  baseness  ? 
And  if  the  devoutest  amongst  us  will  but  cotxipare  his  grati- 
tude with  the  mercies  he  receives,  he  will  find  no  cause  for 
self-complacency,  but  rather,  for  the  deepest  humiliation  and 
contrition.] 

2.  What  encouragement  have  we  to  interest  ourselves 
for  the  honour  of  God  ! 

[David  had  been  thinking  how  he  might  honour  God ; 
and  it  was  on  that  occasion  thatGod  chose  to  make  known  to 
him  the  purposes  of  his  grace.  And  should  not  we  also 
enquire,  "  W'liat  shall  I  render  unto  the  Lord  ?"  Should  not 
we  consider  how  we  may  advance  his  honour  in  the  world  ? 
We  are  enjoying  divine  ordinances  in  abundance,  whde  many 

of 
6  i  Sam.  ii.  8.  *>  Exod.  xv.  ii. 


i^5Sl.)  David's  gratitude.  417 

of  our  fellow-creatuies  have  not  a  place  where  to  worship 
God,  or  a  minister  to  declare  to  them  the  way  of  salvation. 
Alas  !  how  great  a  part  of  the  world  have  never  so  much  as 
lieard  of  the  name  of  Christ !  And  should  we  sit  at  our  ease, 
and  not  think  liow  we  may  promote  the  Redeemer's  interests 
among  them  ?  Shall  we  grudge  any  expense  or  trouble  that 
may  be  subservient  to  his  glory  ?  Let  us  stir  ourselves  up : 
assured  that  if  our  plans  be  not  attended  with  all  the  success 
that  we  could  wish,  God  will  accept  our  pious  endeavours, 
and  bless  us  wita  more  abundant  blessings,  both  in  this  world 
and  the  next.] 


DLXXXII.     Peter's  fall  and  repentance. 

Luke  xxii.  61,  62.  And  the  Lord  turned^  and  looked  upon 
Peter.  And  Peter  remembered  the  word  of  the  Lord,  hoic 
he  had  said  unto  him,  Before  the  cock  croze,  thou  shall  deni/ 
7ne  thrice.     And  Peter  went  out,  and  wept  bitterly. 

THE  fidelity  of  the  sacred  historians  is  a  strong  aro-u- 
ment  for  the  truth  of  w  hat  they  wrote,  and  for  the  divine 
commission  which  they  bore.  Llad  they  been  impostors, 
they  would  never  have  recorded  all  their  own  failinfrs  in 
such  an  artless  and  faithful  manner.  A  greater  blemish 
could  scarcely  exist  in  the  character  of  an  apostle,  than 
that  which  is  here  exposed  :  and  yet  it  is  not  only  men- 
tioned by  all  the  four  Evangelists,  but  St.  ]\Jark,  who 
wrote  his  gospel  under  the  immediate  inspection  of  St. 
Peter  himself,  is  most  diffuse  in  aggravating  the  crime, 
and  most  reserved  in  noticing  the  repentance  :  he  tells  us 
of  Peter's  oaths  and  curses  ;  but  observes  only,  that  he 
wept :  whereas  St.  Luke,  Avho  omits  the  former,  tells  us, 
that  he  wept  "  bitterly."  The  immediate  occasion  of 
Peter's  repentance  is  mentioned  only  by  St.  Luke.  It 
should  seem,  that  his  heart  was  affected  by  the  expressive 
look  which  our  Lord  <iave  him. 

o 

It  will  be  useful  therefore  to  enquire 

I.  What  that  look  expressed 

We  may  be  certain  that  there  was  nothing  vindictive 
in  it 

[Never  on  any  occasion  did  our  Lord  assyme  a  menacing 

Vol.  V.  E  E  tone 


41 8  Peter's  fall  and  repentawce.        (582.) 

tone  towards  those  who  injurccl  him  :  "  when  he  suffered,  he 
threatened  not."  When  J  iidas  came  to  hetray  him,  he  saluted 
the  traitor  by  the  tender  appellation  of  Friend,  "  Friend; 
wherefore  art  thou  come  *  r "  When  the  peo{)le  came  to  appre- 
hend him,  he  only  asked  whom  they  sought  ?  and  then  told 
them,  that  he  was  the  person.  \'ea,  in  the  midst  of  all  the 
torment  and  ignominy  of  crucifixion,  he  extenuated  the  guilt 
of  his  very  murderers,  and  prayed  to  his  heavenly  Father  to 
forgive  them.  Justly  indeed  might  he  have  looked  on  Peter 
with  anger,  and  have  intimated,  by  an  indignant  aspect,  that 
he,  who  now  thus  basely  denied  his  master,  should  speedily  be 
denied  by  him  at  the  bar  of  judgment.  But,  as  no  such  words 
ever  escaped  his  lips,  so  no  such  disposition  ever  manifested 
itself  in  his  looks :  he  was  altogether  meek  and  silent,  like  a 
sheep  before  her  shearers,  or  a  lamb  led  to  the  slaughter  "*.] 

Nevertheless  it,  doubtless,  conveyed  a  reproof  to  Peter 
[We  may  conceive,  that  our  Lord  intended  to  remind 
him  of  his  folly  in  boasting,  and  of  the  presumption  he  had 
manifested,  in  declaring  that,  though  all  the  disciples  should 
deny  their  master,  he  never  would  ;  and,  that  he  would  rather 
die  with  him  than  deny  him.  Such  a  reproof  was  necessary: 
but  still  it  was  expressed  only  in  a  look :  and  how  different  was 
it  from  the  rebuke  given  him  on  another  occasion!  When 
Peter,  tliongh  in  real  kindness,  desired  to  divert  his  Lord  from 
the  thoughts  of  suffering,  Jesus,  in  righteous  displeasure,  said, 
"  Get  thee  behind  me,  Satan,  thou  art  an  offence  unto  me  s" 
But,  when  Peter  wished  to  shrink  from  sufferings  himself,  even 
though,  in  order  to  avoid  them,  he  denied  his  Lord  with  oaths 
and  curses,  the  severest  reproof  that  Jesus  gave  him,  was,  a 
look,  a  gentle  intimation,  that  he  had  fallen  by  his  own  vain 
confidence  and  self-dependence.] 

But  the  principal   thing  expressed  in    that  look,  we 
apprehend  to  have  been  pity  and  compassion 

[Having  nothing  revealed  respecting  this,  we  can  only 
speak  from  conjecture.  But,  if  we  may  be  permitted  thus  to 
interpret  a  look,  which  perhaps  no  words  conldfu/Zi/  express, 
we  may  suppose  it  to  have  intimated  somewhat  to  this  effect: 
*'  Ah  !  Peter,  see  the  sad  consequence  of  trusting  in  yourself. 
See  how  you  have  not  only  dishonoured  me,  but  wounded 
your  own  soul.  But  still,  though  your  sin  is  so  great,  do  not 
give  way  to  despair.  You  will  soon  hear,  into  what  a  dread- 
ful measure  Judas  has  been  precipitated,  through  a  sense  of 
guilt,  and  a  depair  of  mercy  :  but  be  sure  you  do  not  imitate 
him.     1  told  you  before,  that  1  had  prayed  for  you '' ;  now 

then 

*  Matt.  xxvi.  50.  "  Isai.  liii.  7. 

*  Matt.  xvi.  23.  "^^  ••  Luke  xxii.  32. 


(582.)        Peter's  fall  and  repentancje.  419 

then  go,  and  pray  for  yourself:  only  repent,  and  you  shall  even 
yet  find  merc}'^,  yea,  and  be  restored  to  the  office  which  you 
have  so  disgraced:  return,  and  I  will  heal  your  backslidiugs, 
and  love  you  freely"^:  go  instantly,  and  cr}'  unto  God  for 
pardon ;  and  all  shall  yet  be  well  with  you,  both  in  time,  and 
in  eternity."] 

That'something  inexpressibly  moving  was  intimated  in 
that  look,  cannot  be  doubted,  if  we  consider 

II.  What  effect  it  produced 

A  voice  from  heaven  could  not  have  been  attended  with 
a  more  instantaneous  or  powerful  effect  on  the  mind  of 
Peter  : 

1 .  It  brought  his  sin  to  remembrance 
[It  is  astonishing  to  see  how  awfully  the  conscience  even 
of  a  child  of  God  may,  on  some  occasions,  be  lulled  asleep. 
David  after  his  fall,  seemed  wholly  insensible  of  his  wicked- 
ness, for  no  less  than  nine  months.  While  he  was  disposed 
to  punish,  w  ith  most  excessive  severity,  a  crime  of  infinitely 
less  enormity  than  that  which  he  had  committed,  he  appeared 
unconscious  of  having  himself  contracted  any  guilt  at  alF. 
Thus  it  was  with  Peter  on  this  occasion.  He  had  denied 
his  master;  he  had  repeated  that  denial  with  yet  greater 
vehemence;  and  no  less  than  an  hour  had  elapsed  without  his 
discovering  any  signs  of  penitence  and  contrition  2.  His  heart 
even  seemed  to  be  more  and  more  hardened  :  for,  not  con- 
tented with  continuing  to  deny  his  Lord,  he  added  oaths  to  his 
protestations,  and  perjury  to  lies. 

And  is  it  not  thus  with  too  many  professors  of  religion,  who 
allow  themselves  in  pride,  envy,  malice,  wrath,  covetousness, 
impurity,  or  some  otlier  secret  evil,  and  go  on  from  year  to 
year  without  being  sensible  that  they  have  done  any  thing 
amiss  ?  Perhaps  there  may  be  instances,  wherein  even  a  fol- 
lower of  Christ  has  acquired  unjust  gains,  defrauding  his  cus- 
tomers by  false  weights  and  measures,  or  by  bad  commodities ; 
defrauding  the  revenue  too  by  withholding  customs,  and  taxes, 
that  were  clearly  due.  O  th^t  the  consciences  of  all  such 
persons  might  be  awakened  from  their  lethargy,  and  be  excited 
to  remonstrate  agamst  such  unchristian  practices  ! 

But  this  look  of  Jesus  brought  to  Peter's  mind  the  warnings 
he  hatl  shghted,  the  vows  he  had  broken,  and  the  complicated 
evil  he  had  just  committed.  All  his  conduct  now  appeared  in 
its  true  colours;  and  he  saw  himself,  as  in  a  mirror,  a  base, 
cowardly,  perjured  apostate. 

And 

'  IIos.  xiv.  4.  ^  1  Sam.  xii.  1 — 7.  '  Ver.  59, 

E  E  2 


420       PETERS  FALL  AND  REPENTANCE.     (582.) 

And  such  is  the  effect,  which  the  testimonies  of  Christ's  com- 
passion will  produce  on  all,  who  duly  receive  them  ** ] 

2.  It  filled  him  nith  compunction  and  contrition 
[Instantly  his  heart  bled  with  a  sense  of  sin,  and  was 
tortured  with  the  bitterest  anguish.  Had  Jesus  reproached 
him  with  severity,  it  is  probable  he  would  have  yielded  to 
despondency,  and  sought  refuge  in  suicide,  from  th%  horrors 
of  a  guilty  conscience.  But  the  look,  that  pierced  his  soul, 
poured  also  a  healing  balm  into  the  wound.  He  could  now 
no  longer  continue  in  the  company  of  the  ungodly,  or  in- 
dulge a  vain  curiosity  respecting  the  issue  of  his  master's  trial : 
his  heart  was  now  full ;  and  he  sought  retirement,  that  he 
might  give  vent  to  his  feelings,  and  implore  that  mercy  which 
he  so  great]}'  needed. 

Thus  will  a  view  of  God's  mercy  operate  on  us.  Even  a 
wicked  Saul,  when  he  saw  the  lenity  and  forbearance  of 
David,  was  overcome  with  a  sense  of  the  kindness  shewn 
him,  and  lifted  up  his  voice  and  wept'.  How  much  more 
should  the  tender  mercy  of  our  God  abase  us  in  the  dust,  and 
cause  the  tears  of  penitence  to  flow  apace  !  Yes,  doubtless, 
it  will  instantly  lead  us  from  the  scenes  of  folly  and  dissipa- 
tion to  the  more  suitable  employments  of  meditation  and 
prayer  ^ ] 

To  IMPROVE  this  subject,  let  us  consider 

1 .  To  what  a  shameful  state  the  most  exalted  Christian 
may  be  reduced,  if  he  be  left  to  himself  one  single 
moment ! 

[Who,  that  had  been  witness  to  Peter's  confession  of 
Christ',  or  had  seen  him  jump  into  the  sea  to  embrace  his 
master",  or  had  beheld  him  wielding  a  sword  in  his  defence", 
and  above  all,  had  heard  his  promises  of  being  faithful  unto 
death",  would  have  supposed  that,  in  so  short  a  time,  this 
most  favoured  apostle  should  so  grievouslj-  transgress  ?  Let  this 
then  be  a  lesson  to  us  all.  "  Let  him  that  thinketli  he  standcth, 
take  heed  lest  he  fall  p."  Let  everyone  of  us  remember,  that 
there  is  not  any  sin  whatever,  which  we  shall  not  commit,  if 
we  be  left  to  ourselves:  and  let  our  daily  prayer  be,  "  Hold 
thou  up  my  goings  in  thy  paths,  that  my  footsteps  slip  not ; 
hold  thou  me  up,  and  1  shall  be  safe'."] 

2.  How  connected  and  precipitous  are  the  ways  of  sin ! 
[Peter   began    by  indulging    a  coniidence  in    his  own 

strength  ; 

•»  F-zek.  xvi.  6o — 63.  '  1  Sam.  xxiv.  16. 

''  Ezek.  vii.  16.  may,  in  an  accommodated  sense,  be  applied  to  this. 

*  Matt.  xvi.  16.       "*  John  xxi.  fT'      "  John  xviii.  10. 

•  Mark  xiv.  31.       ''  i  Cor.  x.  li.       1  Ps.  xvii.  5.  &  cxix.  117. 


(582.]  PETERS    FALL    AND    llEPENTANCE.  421 

strength  :  then  he  followed  Jesus  "afar  off':"  then  he  mixed 
liimself  needlessly  with  ungodly  company'  :  then  he  yielded 
to  the  fear  of  man:  and  then  he  denied  his  Lord  with  oaths 
and  curses.  And  have  not  we  also  found  that  we  have  pro- 
ceeded from  one  sin  to  another;  and  that,  when  once  we  have 
given  advantage  to  the  enemy,  he  has  prevailed  against  us  in 
a  far  greater  degree  dian  we  ever  could  have  imagined  ?  Let 
us  then  enquire,  whether  there  have  not  been  some  warnings 
given  us,  of  which  we  are  unmindful;  some  resolutions,  which, 
having  been  made  in  our  own  strength,  we  have  violated  in 
the  hour  of  temptation  ?  Let  us  enquire,  whether  we  be  not  at 
this  moment  walking  at  too  great  a  distance  from  our  Lord  r 
whether  we  be  not  influenced  by  the  fear  of  man  r  whether  we 
be  not  associating  too  much  witli  the  enemies  of  our  Lord  ?  or 
whether  there  be  not  some  other  sin,  which  we  allowedly  in- 
dulge r  Let  us  remember,  that  to  descend  is  easy  ;  and  that, 
when  we  enter  on  the  downward  road,  none  but  (jlod  can  tell, 
where  we  shall  stop  '.] 

3.  How  unbounded  is  the  compassion  of  our  blessed 
Lord! 

[Well  might  our  Lord  have  exposed  Peter  to  those 
whom  he  feared :  or  rather,  well  might  the  insulted  Jesus 
have  looked  him  dead  upon  the  spot,  even  as  Ananias  and 
Sapphira  were  struck  dead  with  a  lie  in  their  mouths"-  But 
that  compassionate  Saviour  cast  only  on  his  apostate  servant 
a  look  of  love  and  pity  ;  yea,  and  that  too,  in  the  very  midst 
of  his  sin. 

And  may  we  not  suppose,  that  he  is  at  this  very  moment 
looking  in  the  same  manner  on  some  amongst  us,  who  have 
dishonoured  their  profession,  and  grieved  him  by  their  un- 
worthy conduct  ?  Let  us  endeavour  to  realize  this  thought. 
Let  us  examine  whether  there  be  not  a  cause,  which  our 
blinded  consciences  have  been  too  backward  to  condemn  ? 
And,  if  we  can  find  any  thing  that  has  grieved  his  soul  let 
us  instantly  go  home,  and  **  weep  bitterly,"  till  he  forgive 
us.  Let  us  then  think  on  our  ways,  and  turn  unto  God's 
testimonies :  let  us  make  haste,  and  not  delay,  to  keep  his 
commandments  ".] 

'  Ver.  54.  ■  Ver.  55. 

*  Compare  Ecclus.  xix.  i.  with   Prov.  xxviii.  18. 

"  ActB  V,  1—10.  >  Ps.  cxix.  59,  60. 


E  E  3 


[      4-22      ] 


DLXXXIIL       REPENTANCE    EXEMPLIFIED    IN    THE 
CORINTHIAN     CHURCH. 

2  Cor.  vii.  lo,  ii.  Godly  aorroic  worketh  repentance  to  saha^ 
tion,  not  to  he  repented  of:  hut  the  sorrow  of  the  world  worketh 
death.  For  behold,  this  self-same  thing  that  yc  sorrowed 
after  a  godly  sort,  what  carefulness  it  wrought  in  you,  yea, 
what  clearing  of  yourselves,  yea,  what  indignation,  yeu,  what 
fear,  yea,  zchat  vehement  desire,  yea,  what  zeal,  yea,  what 
revenfre!  In  all  things  ye  have  approved  yourselves  to  be  clear 
in  this  matter. 

IT  is  sometimes  urged  against  faithful  ministers,  that 
they  distress  the  minds  of  their  auditors  by  their  preach- 
ing :  and  it  must  he  confessed  that  the  accusation  is  true. 
But  it  must  not  be  concluded  from  thence,  that  they  take 
a  pleasure  in  grieving  any,  or  that  tliey  are  too  harsh  in 
their  ministrations  :  they  must  declare  the  mind  of  God 
respecting  sin  and  sinners,  in  order  to  bring  men  to 
repentance  :  and  if  they  find  any  persons  truly  liumbled 
for  their  sins,  they  account  it  the  richest  reward  of  their 
labours. 

St  Paul  had  reproved  the  Corinthian  church  for  taking 
part  with  the  incestuous  man,  instead  of  casting  him  out 
from  their  society " :  and  his  Epistle  had  been  the  means 
of  producing  in  them  a  godly  sorrow,  together  with  a 
suitable  demeanor.  When  he  found  this  to  be  the  case,  he 
wrote  again  to  them,  and  told  them,  that  it  had  pained 
him  exceedingly  to  grieve  any  of  them  ;  but  that  he  re- 
joiced in  seeing  their  grief  operate  in  so  beneficial  a 
manner ;  this  godly  sorrow  had  answered  the  very  end  of 
his  admonitions;  and  he  was  now  ready  to  pour  the  oil 
of  joy  into  the  wounds  which  he  had  inflicted  ^ 

We  shall  take  occasion,  from  the  words  before  us,  to 
trace  repentance 

I.  In  its  cause 

[If  we  would  trace  repentance  to  its  highest  source,  we 
must  refer  you  lo  God,  the  giver  of  every  good  gift',  and  to 
Christ,  who  is  exalted  to  bestow  it**.     But  it  is  our  intention 

rather 

»  1  Cor.  V.  1 — 5,  13.  ''  Ver.  8,  9. 

"Jam.  i.  17.  --*-  '' Acts  V.  31. 


(583.)  REPENTANCE    EXEMPLIFIED.  423 

rather  to  point  out  that  which  is  the  main  spring  of  it  in  the 
heart 

Repentance  arises  from  godly  sorrow,  from  which  it  differs 
as  the  effect  from  the  cause  :  "  godly  soiiou  worketh  it." 

To  ascertain  what  godly  sorrow  is,  w^e  mu.-,t  compare  it  with 
"  the  sorrow  of  the  world,"  with  which  all  of  us  are  in  some 
measure  acquainted.  The  sorrow  of  the  world  may  either  relate 
to  that  sorrozc  which  arises  from  zvorldly  troubles,  or  that 
sorrow  which  a  world/i/  man  may  have  in  reference  to  his  sins. 
In  either  view  it  is  a  sorrow  which  "  worketh  death."' 

The  troubles  of  this  life  often  depress  men,  so  as  to  indis- 
pose them  for  their  prop(  r  business,  and  rob  them  of  all  their 
comfort,  and  destroy  their  constitution,  and  ultimately  to  bring 
them  to  the  grave  "^. 

Many  also  are  greatly  distressed  in  reference  to  their  sins: 
they  are  filled  with  dreadful  apprehensions  of  God's  wrath  ; 
they  are  harassed  with  unbelieving  fears;  tiiey  are  evea 
brought  into  the  depths  of  despair,  conceiving  that  there  is  no 
mercy  for  them,  that  they  are  not  of  the  number  of  (iod's 
elect,  that  they  have  committed  the  sin  against  the  Holy 
Ghost,  and  that  it  would  be  either  hypocrisy  or  presumption 
in  them  even  to  offer  up  a  praj'er  to  God.  Now  this  sorrow, 
like  that  belbre  mentioned,  worketh  only  death.  It  keeps  us 
from  God,  instead  of  bringing  us  to  him  ^ ;  it  leads  us  to  cloke 
and  extenuate,  rather  than  to  confess  and  aggravate,  our  sins; 
it  stimulates  only  to  self-righteous  purposes  and  endeavours, 
which  are  invariably  frustrated  by  the  power  of  indwelling 
corruption  ;  and  sotnetiines  it  terminates  even  in  suicide  itself  s. 
At  all  events  it  causes  hard  thoughts  of  God,  and  utterly  unfits 
the  soul  for  real  humiliation  and  contrition;  so  that,  whether 
it  be  more  or  less  afflictive  at  present,  it  equally  furthers  our 
eternal  condemnation. 

Indnect  opposition  to  this  is  that  godly  sorrow  wliich  pro- 
duces iicnui'ie  repentance.  The  fore-mentioned  sorrow  con- 
sists of  unbelief,  despondency,  •<Kn(.\fear  of  punishment ;  but  the 
most  essential  mgredients  of  godly  sorrow  me,  faith,  hope,  and 
love.     The  person  sorrowing  goes  to  God,  believing  liim  to  be 

a  rewarder  of  them  that  diligently  seek  him —  He  goes 

to  God  through  Christ,  hoping  that  for  Christ's  sake   his  sins 

shall   be  forgiven   him He  goes  to  God   with  love  in 

his  lieart,  determining  to  justify  God  in  whatever  he  shall  do, 
yea,  even  in  his  own  eternal  condemnation  — • 

Now  this  sorrow  worketh  repentance  to  salvation  :  it   dis- 
poses a  man  to  search  out  all  his  sins,  and  to  humble  himself 
for  tlieni  in  dust  and  ashes:  it  urges  Inin  to  plead  with  earnest- 
ness 

*  It  is  not  uncommon  to  say  of  such  persons,  They  died  uf  a 
broken  heart.  '  Jer.  ii.  25.  s  Judas. 

E£  4 


424  REPENTANCE    EXEMPLIFIED  (583.) 

ness  the  promises  \\  hicli  God  has  made  to  returning  penitents, 
and  humbly  to  rely  upon  them  :  it  causes  him  to  seek  after  a 
conformity  to  God's  image ;  and  determines  him  to  glorify  his 
Saviour  with  all  the  powers  that  he  has.  Such  a  repentance 
as  this  no  man  ever  yet  repented  of;  nor  would  lie  ever  repent 
of  it,  however  distressing  the  means  had  been  by  which  it  had 
been  wrought  in  him.  Every  sorrow,  short  of  this,  would  only 
issue  m  everlasting  sorrow  :  but  this  sorrow  invariably  works 
repentance  to  life.] 

Thus  we  have  traced  repentance  to  its  source,  and  seen 
it  in  its  cause.     Let  us  proceed  to  trace  it 

II.  In  its  effects 

[The  apostle  enumerates  a  greatvariety  of  effects  produced 
in  the  minds  of  tiie  Christians  at  Corinth :  and  his  words  have 
certainly  a  primary  reference  to  that  particular  people  on  that 
particular  occasion  :  but  they  admirably  express  also  the  emo- 
tions which  arc  universally  produced  by  true  repentance,  in 
w'homsoever  it  obtains.  We  may  therefore  be  permitted  to 
consider  them  in  that  view,  or,  at  Icast^  to  accommodate  them 
to  that  subject. 

For  the  sake  of  an  easy  distribution  of  the  subject  we  shall 
transpose  the  first  word,  and  consider  it  last :  we  shall  then  see 
the  effects  of  genuine  repentance  in  reference  to  our  past^ 
present,  and  future  conduct. 

The  Corinthians,  humbled  by  St.  Paul's  reproofs,  were 
studious  to  "  clear  themselves  "  to  the  world,  to  the  Church, 
to  their  monitor,  and  to  God  himself;  and  to  shew  that  they 
sincerely  repented  of  what  they  had  done  amiss.  They  felt 
an  "  indignation  "  against  the  sin  they  had  committed,  and 
against  themselves  for  having  committed  it ;  nor  could  they 
foroive  themselves,  till  they  knew  that  God  had  forgiven  them. 
Thus  will  every  true  penitent  endeavour  to  "  clear  himself," 
and  render  it  conspicuous  both  to  God  and  man,  that  he  is 

indeed  a  new  creature He  is  "  indignant,"  nor  can  he 

endure  himself,  when  he  reflects  on  his  past  life :  when  he 
calls  to  mind  his  rebellion  against  God,  and  his  contempt  of 
Christ's  redeeming  love,  he  is  covered  with  shame  and  con- 
fusion of  face 

The  Corinthians,  penetrated  with  a  sense  of  their  mis- 
conduct, felt  a  holy  '*  fear,"  lest  they  should  ever  relapse  into 
the  sin  of  which  they  were  repenting,  or  be  drawn  aside  again 
to  any  similar  enormity.  They  "  vehemently  desired  "  pardon 
of  Ciod  for  their  past  transgression,  and  grace,  that  they  might 
be  en-  ')led  to  act  with  more  consistency  in  future.  They  were 
anim  .a^d  in  this  with  a  "  zeal"  which  nothing  could  damp, 
and  with  a  "revenge"  which  determined  them  neither  to 
spare  the  public  offender,  nor  the  evil  dispositions  of  their  own 

"^^  hearts. 


(583.)  IN  THE  CORINTHIAN  CHURCH.  425 

hearts.  And  do  we  not  see  in  them  the  character  of  every 
true  penitent?  In  all  who  truly  repent,  there  will  he  an  humble 
"  fear  "  of  falling  again  under  the  power  of  those  lusts  which 

formerly  led  tliem  captive  — a  "  vehement  desire"  to 

serve,  to  enjoy,  to  glorify  their  God a  "  zeal,"  which 

enables  them   to  set  their  faces  as   a  flint  against   the   whole 

world and   a  "  revenge"  that  determines  them  to 

sacrifice  their  bosom  lusts,  though  dear  as  a  right  eye,  or  useful 

as  a  right  hand 

The  apostle  further  notices  the  "  carefulness  "  with  which 
the  Corinthians  exerted  themselves  to  avoid  every  thino-  in 
future  which  might  turn  them  aside  from  the  path  of  duty. 
What  word  can  more  fitly  characterize  the  disposition  of  a 
penitent  in  reference  to  his  future  conduct?  Once  he  could 
walk  at  large,  without  taking  any  heed  to  his  ways;  but  now 
he  enquires  whether  the  action  be  pleasing  to  God  or  not: 
he  watches  over  the  motives  and  principles  by  which  he  is 
actuated  :  he  considers  ^vhat  may  be  the  consequences  of  his 
actions  both  to  himself  and  others  :  he  is  solicitous  to  avoid 
not  only  what  is  in  itself  evil,  but  whatever  may  be  the  means 
and  occasion  of  evil.  Hence  he  will  not  readily  expose  himself 
to  temptation :  he  keeps  at  a  distance  from  those  amusements, 
and  those  companions  that  have  formerly  ensnared  him  :  and 
he  begs  of  God  to  guide  his  every  step,  and  to  "  preserve  him 
blameless  unto  his  heavenly  kingdom."] 

We  CONCLUDE  with  enquiring  whether  the  commenda- 
tion bestowed  on  the  Corinthians  in  the  text,  can  with 
propriety  be  applied  to  us  ? 

["  Have  w  e  in  all  things  approved  ourselves  to  be  clear  in  this 
matter'^  "  We  ask  not,  whether  we  have  had  any  repentance  at 
all  or  not  :  (though  perhaps  there  are  many  amongst  us  that 
have  had  no  concern  for  their  past  sins,  and  that  feel  no  anxiety 
about  their  eternal  salvation)  but  we  ask,  whether  we  have  had 
any  other  sorrow  for  sin,  than  such  as  will  spring  from  worldly 
principles,  and  consist  with  a  worldly  mind  ? 

Let  us  enquire  whether  our  sorrow  be  of  an  unbelievino- 
desponding,    nature,  that  is  little  else  than  slavish  fear;  or 
whether  it  be  of  an  ingenuous  kind,   that  leads  us  to  rely 
on  Christ  in  the  exercise  of  an  humble  hope,   and  fervent 
love  ? 

Let  us  examine  thoroughly  the  ejlects  of  our  sorrow,  and 
see  whether  they  accord  with  those  which  were  produced  in 
the  church  at  Corinth  ? — 

Can  we  appeal  to  God,  that  we  have  "  approved  ourselves 
to  be  clear  in  this  matter,"  so  that  there  is  no  room  to  doubt 
whether  our  repentance  be  genuine  or  not  ?  ii'  God  were  now 
to  call  us  to  his  judgment- seat,  could  we  appeal  to  him,  as  the 
searcher  of  our  hearts,  that  it  has  been,  and  yet  is,  our  daily 
endeavour  to  exercise  such  repentance  as  this  ? 

Let 


426  REPExVTANCE    EXEMPLIFIED.  (583.) 

Let  it  be  remembered,  that  all  other  repentance  must,  and 
will  be,  repented  of:  all  other  repentance  will  leave  us  short 
of  salvation  :  all  other  repentance  will  deceive  us  to  oUr  ruin. 
Our  blessed  Lord  has  told  us,  that,  "  except  we  repent,  we 
must  all  perish:"  and  we  have  now  seen  the  nature  of  re- 
pentance, not  in  a  mere  superficial  manner,  but  as  it  may  be 
distinguished  from  every  thing  that  is  apt  to  be  mistaken  for 
it.  Bchol i  then,  life  and  death  are  before  us;  let  us  beg  of 
God  to  undeceive  us  all,  and  to  give  unto  us  that  repentance 
which  shall  never  be  repented  of.] 


DLXXXIV.     THE  sinner's  faith. 

Luke  vii.  50.     Atul  he  said   to  the  woman,    Thy  faith  hath 
saved  thee  ;  go  in  peace. 

TO  associate  with  the  uno;odly  world  is  by  no  means 
expedient  for  those  who  have  been  redeemed  out  of  the 
world.  Yet  there  is  a  certain  degree  of  intercourse  with 
them  which  is  both  proper  and  desirable.  There  is  a 
medium  between  an  aticcting  of  their  society  for  our  own 
gratification,  and  a  contemptuous  separation  from  them. 
Our  blessed  Lord  has  exhibited,  as  in  every  thing  else, 
so  in  this  also,  a  perfect  pattern.  When  invited  by  a 
Pharisee  to  dinner,  he  accepted  the  invitation  with  a  view 
to  instruct  him  and  do  him  good :  and  w  hen  a  woman  who 
had  been  a  notorious  sinner  came  to  him  at  the  Pharisee's 
house,  he  did  not  refuse  her  admission  to  his  presence,  but 
received  with  kindness  the  expressions  of  her  regard,  and 
imparted  to  her  both  the  blessings  and  the  comforts  of  his 
salvation. 

The  particular  notice  which  our  Lord  took  of  the 
woman's  "  Jaith,'"  and  the  reward  he  gave  her  on  ac- 
count of  it,  leads  us  naturally  to  consider 

I.  The  marks  and  evidences  of  her  faith 
The  first  thing  that  calls  for  our  attention  is 
1.   Her  zeal 
[She  had  doubtless  seen  many  of  our  Lord's  miracles,  and 
heard  many  of  his  discourses;  and  though  she  was  not  yet  one 
of  his  avowed  followers,  yet,  having  received  good  to  her  soul, 
she  was  desirous  of  honouring  him  to  the  utmost  of  her  power. 
For  this  purpose  she  sought  him  Jittt  in  the  Pharisee's  house, 

and 


(.584.)  THE  sinner's  faith.  427 

and  went  to  him  with  a  full  determination  to  shew  him  some 
signal  mark  of  her  regard. 

Now  this  argued  no  little  zeal.  She  was  of  the  weaker  sex, 
and  therefore  the  more  liable  to  be  condemned  as  officious, 
impertinent,  and  obtrusive.  She  was  of  a  notoriously  vile 
character,  and  therefore  still  more  obnoxious  to  insult  and 
contempt.  But  unmindful  of  these  things,  she  went  uninvited, 
to  the  house  of  a  proud  Pharisee  (where  she  was  least  of  all 
likely  to  meet  with  any  favour)  and  (indifferent  to  the  con- 
struction that  might  be  put  upon  her  conduct  by  any  cen- 
sorious spectators,  or  even  to  the  treatment  she  might  receive 
from  them)  in  the  presence  of  the  whole  company  expressed 
to  him  all  that  was  in  her  heart. 

And  what  was  it  that  enabled  her  thus  to  "  despise  all  shame," 
and  to  trium[)h  over  the  fear  of  man  ?  Doubtless  it  was  her  faith : 
for  the  a[)()stle  says,  "  This  is  the  victory  that  overcometh  the 
world,  even  our  faith,"] 

2,  Her  humility 

[Though  she  was  bent  on  executing  her  pious  purpose, 
she  was  solicitous  to  do  it  in  as  private  and  modest  a  nuunier 
as  she  could.  She  therefore  went  behind  him  as  he  lay  upon 
the  couch  ^  and,  having  easy  access  to  liis  feet,  placed  herself 
there,  widiout  attracting  ihe  notice  of  the  compan^^  or  inter- 
fering with  the  conversation  that  might  be  passiiiw  at  table. 

Tliis  also  was  a  strong  mark  and  evidence  of  her  faith.  She 
knew  his  august  character,  and  felt  herself  unworthy  to  enter 
into  his  presence;  yea,  she  accounted  it  the  very  summit  of 
her  aml)ition  to  be  permitted  to  kiss  his  feet.  U  was  in  this 
way  that  the  faith  of  the  centurion  and  others  shewed  itself": 
and  though,  through  the  remaining  pride  and  ignorance  of 
their  hearts,  young  converts  often,  like  Jehu,  seek  the  notice 
and  applause  of  men,  humility  will  alwa^'s  be  found  to  exist  in 
the  soul  in  exact  proportion  to  our  faith.] 

3.  Her  contrition 

[No  sooner  had  she  placed  herself  near  the  Saviour,  than 
all  her  sins  presented  themselves  to  her  mind,  and  filled  her 
with  deep  compunction.  Instantly  she  burst  into  a  flood  of 
tears,  with  whicli  she  bathed,  as  it  were,  the  feet  of  her  Lord, 
while  she  embraced  them,  in  hopes  of  finding  mercy  from  the 
friend  of  sinners. 

Now  it  IS  the  property  of  faith  to  "  look  on  him  whom  we 
have  i)ierced,  and  mourn  ^"  Yea,  the  more  lively  faith  any 
have  possessed,  the  more  abundant  has  been  their  self-loathing 

and 

^  They  did  not  sit  at  table  as  we  do,  but  lay  on  couches, 
b  Luke  vii.  6,  7.     Mark  v.  25 — 28. 
c  Zech.  xii.  10. 


428  THE    sinner's    FAITH.  (584.) 

and  self-abhorrence  ^.     We  cannot  doubt  therefore  but  that 
faith  was  the  principle  from  whence  her  humiliation  flowed.] 

4.  Her  love 

[While  she  wept  over  the  Saviour's  feet,  she  wiped  them 
with  the  hairs  of  her  head,  and  kissed  them,  and  anointed  them 
Avith  odoriferous  ointment.  It  was  not  possible  for  her  to 
manifest  stronger  tokens  of  her  affection. 

And  was  not  this  also  an  evidence  of  her  faith?  Had  she  been 
an  unbeliever,  she  would  have  seen  "  no  beauty  or  comeliness 
in  Jesus  "  that  deserved  her  admiration  <^ :  but  believing  in  him, 
she  accounted  him  *'  fairer  than  ten  thousand,  and  altogether 
lovely  ^"  according  to  that  declaration  of  the  apostle,  To  them 
that  believe,  he  is  precious  2.] 

5.  Her  confidence 

[She  would  not  have  ventured  to  approach  the  Pharisee 
in  this  manner,  because  she  knew  that  he  would  despise  her  in 
his  heart,  and  dismiss  her  with  scorn.  But  she  felt  no  appre- 
hension of  such  treatment  from  the  Saviour.  She  well  knew 
his  condescension  and  compassion  ;  and  therefore  without 
reserve,  and  without  fear,  she  cast  herself  upon  his  mercy. 

In  this  too  she  shewed  the  strength  of  her  faith.  Unbelief 
would  have  suggested  many  doubts;  Will  he  receive  mer  \^'ill 
he  deign  to  look  upon  such  an  abandoned  wretch  ?  But  faith 
enabled  her  to  approach  him  under  a  full  persuasion,  that 
*'  whosoever  came  to  him  should  in  no  wise  be  cast  out."] 

It  was  not  in  vain  that  she  thus  approached  the  Saviour; 
as  we  shall  see,  while  we  consider 

II.  The  fruits  and  consequences  of  her  faith 

Though  despised  aud  condemned  by  the  Pharisee,  she 
was  well  rewarded  by  her  Lord.     She  obtained  from  him 

1 .  The  pardon  of  her  sins 
[Numerous  as  her  iniquities  had  been,  they  were  all  in 
one  moment  blotted  from  the  book  of  God's  remembrance. 
Jesus,  who  "  had  all  power  on  earth  to  forgive  sins,"  pardoned 
all  her  offences,  and  "  cast  them,  as  it  were,  behind  hiin  into 
the  very  depths  of  the  sea."  What  a  blessed  fruit  and  conse- 
quence of  her  faith  was  this  !  Had  she  been  subjected  to  all 
the  evil  treatment  that  could  have  been  shewn  her,  she  would 
have  had  no  reason  to  regret  that  conduct  by  which  she  had 
obtained  so  inestimable  a  blessing. 

And  was  this  peculiar  to  her  .''  Shall  not  we  also  have  our 
iniquities  forgiven,  if  we  apply  to  him  in  humility  and  faith  ? 

Shall 

"  Job  xlii.  6.     Isai.  vi.  5.     1  Tim.  i.  15.  "  Isai.  liii.  2. 

''  Cant.  v.  10,  16.  ,sr  *  1  Pet.  ii.  7. 


(584.)  THE  sinner's  faith.  429 

Shall  the  greatness  of  our  sins  be  any  bar  to  our  acceptance 
with  him,  if  we  repent  and  believe  ?  Let  the  word  of  God  be 
deemed  worthy  of  any  credit,  and  all  such  apprehensions  will 
vanish  in  an  instant'' ] 

2.  An  assurance  of  her  acceptance 

[Twice  did  our  Lord  repeat  to  her  the  joyful  tidings,  that 
her  sins  were  pardoned,  and  that  her  soul  was  saved;  and  to 
confirm  it,  he  bade  her  depart  in  peace.  What  a  cordial  must 
this  have  been  to  her  drooping  spirit !  How  transported  must 
she  have  been  with  the  joyful  sound!  And  what  comfort 
must  she  enjoy  through  life  in  a  sense  of  the  divine  favour, 
and  in  a  prospect  of  the  divine  glory  ! 

But  neither  was  this  peculiar  to  her.  It  is  true,  that  many 
real  Christians  never  attain  to  this  high  privilege:  but  it  is 
owing  to  the  weakness  of  their  faith  :  if  their  faith  operated 
as  her's  did,  if  it  shewed  itself  in  such  humility,  such  contri- 
tion, such  love,  such  confidence,  such  zeal,  they  also  should 
hear  him  say  to  them,  "  Be  of  good  cheer;  thy  sins  are  for- 
given thee."  What  though  he  should  not  utter  it  by  an 
audible  voice  from  heaven,  can  he  not  reveal  it  to  the  soul  by 
his  Spirit,  and  enable  us  to  say,  "  My  beloved  is  mine,  and  I 
am  his*  ?"  Yes  :  let  us  only  glorify  him  to  the  utmost  of  our 
power,  and  he  will  give  us  a  peace  that  passeth  ull  understand- 
ing'', and  a  full  assurance  of  hope  unto  the  end '.] 

3.  Everlasting  happiness  and  glory 

[f  n  the  declaration  of  Jesus  she  received  both  an  earnest 
and  a  pledge  of  her  eternal  inheritance.  Nor  can  we  doubt 
but  that  after  waiting  her  "  appointed  time  upon  earth,"  she 
was  admitted  to  the  enjoyment  of  her  Lord  in  heaven,  not  any 
longer  to  weep  at  his  feet,  but  to  sit  with  him  on  his  throne, 
and  to  participate  his  glory. 

Thus  also  shall  it  be  with  all  who  truly  believe  :  "  they  shall 
never  perish,  but  shall  have  eternal  life'""— ] 

From  this  history  we  may  learn 
I.  The  nature  of  faith 
[We  cannot  too  carefully  enquire  into  the  nature  of 
faith  ;  for  there  is  nothing  respecting  which  so  many,  and  such 
fatal,  mistakes  are  made.  Taith  is  not  a  mere  assent  to  any 
doctrines  whatsoever ;  but  it  is  a  living  principle  in  the  soul, 
which  evidences  itself  by  precisely  such  a  regard  to  Christ  as 
this  woman  manifested  on  this  occasi(fh.  Would  we  then 
ascertain  whether  our  faith  be  genuine  and  saving.?  let  us 
enquire  whether  it  lead  us  to  Christ,  in  spite  of  all  obstacles 

from 

*  Acts  xiii.  39.  Isai.  i.  18.        *  Cant.  ii.  16.        '^  Phil.  iv.  7. 
'  Ileb.  vi.  11.   See  also  '2  Tim.  i,  12.  &  iv.  8.       "'  John  iii.  16. 


430  THE    SINNERS    FAITH.  (.584.) 

from  without  or  from  within,  with  humility  and  contrition, 
with  love  and  confidence  ?  For  in  proportion  as  we  abound  in 
these  graces,  or  are  destitute  of  them,  we  either  possess,  or  are 
destitute  of,  a  living  faith.] 

2.  Tiie  exccller.ce  of  faith 

[Admirable  were  the  graces  which  this  woman  exercised ; 
yet  not  one  of  theni  was  noticed  by  our  Loid  :  he  overlooked 
them  all;  and  noticed  that  only  zchirh  reus  least  appaieut,and 
which  every  one  ehe  would  have  overlooked,  namely,  her  faith. 
He  knew  that  this  was  the  root  or  principle  from  whence  all 
her  other  graces  sprang.  It  was  this  that  led  her  so  to  honour 
him  ;  and  therefore  he  determined  to  honour  it.  And  must 
not  that  be  excellent  which  he  so  highly  regarded,  so  studi- 
ously searched  out,  and  so  eminently  distinguislied  ? 

But  what  is  it  that  he  here  assigns  to  her  faith  ?  it  is  nothing 
less  than  the  saving  of  her  soul ;  he  passes  by  all  her  other 
graces  as  having  no  weight  or  influence  whatever  in  her  jus- 
tification before  God,  and  specifies  her  '\faUI"  as  that  which 
"  saved"  her.  Is  it  possible  to  bestow  a  higher  commendation 
on  it  than  this  ? 

If  it  be  asked,  why  faith  is  thus  distinguished  above  all 
other  graces  ?  we  answer,  it  is  because  faith  unites  us  unto  the 
Saviour,  and  interests  us  thereby  in  all  that  he  has  done  and 
suffered  for  us  :  but  this  cannot  be  said  of  any  other  grace 
whatever ;  and  therefore,  though  every  other  grace  adorns  the 
soul,  no  grace  but  faith  will  save  it. 

Let  us  all  seek  to  attain  right  sentiments  on  this  most  im- 
portant point,  and  pray  with  the  apostles,  "  Lord,  increase 
our  faith."] 

3.  The  condescension  of  Christ  to  believing  penitents 
[If  a  person  of  an  abandoned  character,  however  changed 

in  his  conduct,  should  come  to  us  when  in  the  midst  of  com- 
pany, and  that  company  of  a  higher  order  and  a  pharisaic  cast, 
and  should  express  such  affection  for  us,  our  pride  would  be 
apt  to  rise ;  and,  while  we  blushed  for  the  degradation  we 
seemed  to  suffer,  we  should  be  ready  to  condemn  him  for  his 
impertinent  intrusion,  or  perhaps  to  suspect  that  he  was  de- 
ranged in  his  mind.  But  Jesus  accounted  himself  honoured 
by  the  testimonies  of  the  woman's  regard  :  and,  though  he 
could  not  but  know  what  reflections  would  be  cast  upon  his 
character  on  account  of  his  kindness  to  her,  he  vindicated  her 
conduct,  and  richly  recompensed  her  kind  attentions. 

Thus  will  he  do  t#  every  believing  penitent.  He  will  com- 
pensate the  scoft's  of  an  unbelieving  world  by  manifest  tokens 
of  his  approbation.  He  will  not  regard  the  quantity  or  quality 
of  a  man's  past  offences  ;  but  will  speak  peace  to  his  soul, 
and  in  due  time  "  wipe  away  all  tears  from  his  eyes"  for  ever. 
O  that  we  might  all  consider  thiajfand  experience  it  to  our 
eternal  joy  !] 


[     431     ] 


DLXXXV.      THE    EXCELLENCY    OF    THE    KNOWLEDCE 
OF    CHKIST. 

Phil.  iii.  7,  8,  What  things  were  gain  to  me,  those  I  counted 
losH  for  Christ.  Yea,  doubtless,  and  I  count  all  things  but  loss 
for  the  excellency  of  the  knozv ledge  of  Christ  Jesus  my  Lord. 

MANKIND  ill  general  are  agitated  by  various  and 
contending  passions,  uhile  the  true  Christian  enjoys 
serenity  and  composure  :  he  is  indeed  tempted  like  others 
to  gratify  his  corrupt  nature ;  but  he  has  one  supreme 
desire  which  overcomes  and  regulates  all  the  rest — He  is 
compared  to  a  wise  merchant,  who  having  found  a  pearl 
of  great  price,  sells  all  that  he  has  and  buys  it — What- 
ever stands  in  competition  with  the  welfare  of  his  soul 
w  ill  be  renounced  by  him ;  and,  with  the  apostle,  he  will 
''  count  all  things  but  loss  for  Christ " — To  impress  this 
truth  more  deeply  on  our  minds,  we  shall  consider 

I.  What  things  Paul  had  which  were  gain  to  him 

Amongst  all  the  sons  of  men  there  never  was  any  in 
whom  so  many  and  so  great  excellencies  combined,  as 
in  the  Apostle  Paul 

[In  respect  of  civil  distinctions,  he  was  highly  dignified 
by  birtli,  being  "  au  Hebrew  of  the  Hebrews »" — He  was 
also  eminent  for  learning,  having  been  "  brought  up  at  the 
feet  of  Gamaliel,  and  profited  above  many  his  equals  **" — 

Nor  was  he  less  distinguished  in  respect  oi'  moral  qualities — 
Such  was  the  strictness  of  his  principles,  that  he  joined  himself 
to  the  Phnrisees,  the  strictest  sect  anrong  the  Jews' — His 
probity  of  conduct  was  irreproachable  ;  for  he  had  "  lived  m 
all  good  conscience  before  God  from  his  very  youth  •*" — His 
zeal  also,  though  not  according  to  knowledge,  was  peculiarly 
earnest;  insomuch  that,  touching  the  righteousness  of  the 
law,  he  was  blameless ;  and  he  opposed  the  gospel  to  the 
uttermost,  because  he  thought  it  subverted  the  law  of  Moses «— 
But  however  illustrious  he  was  as.  a  Jew,  he  was  still  move  so 
as  a  Christian  and  an  apostle— H'.s  religious  attainments  were 
jiever  equalled  by  any  mere  man — His  exertions  in  the  cause 
of  Christ  surpassed  tnose  of  all  the  other  aposdes^— He  also 
suffered  more  than  any  for  the  sake  of  the  gospel «;  yea,  he 

was 

\  I^J"'-  •''•  5-  »  Acts  xxii.  3.   Gal.  i.  14. 

Acts  x.wi.  5.  .1  ^^els  xxui.  1. 


*  Phil.  lu.  6.  Acts  xxvi.  9  J  10.    ^   1  Co 

•  2  Cor.  xi.  23 — 28. 


r.  XV.  10. 


432  THE    EXCELLENCY    OF    THE  (585.) 

was  "  in  deaths  oft,"  "  not  counting  his  life  clear  to  him,  so 
that  he  might  finish  his  course  with  joy  " — ] 

These  things  misrh^jwcll  be  accounted  gain  to  him 
[His  civil distinctious  might  recommend  him  to  his  coun- 
try-men, and  augment  liis  inHuence'' — And  though  he  would 
not  make  a  parade  of  his  learning,  he  found  it  useful  on  some 
occasions '-—His  iiwral  qualities  also  might  well  be  valuable  in 
his  sight :  for  though  no  strictness  of  principles,  probity  of 
conduct,  or  zeal  for  religion,  could  recommend  him  to  God, 
3'et  they  were  ample  testimonies  of  the  integrity  of  his  heart— 
His  religious  atlaininents  were  still  more  deserving  estimation  ; 
for  though  not  meritorious  in  the  sight  of  God,  they  tended 
greatly  to  the  glory  of  God,  and  tlie  edification  of  the  church, 
and  were  undoubted  evidences  of  his  meetness  for  heaven — 
Well  therefore  might  he  rejoice,  as  he  did,  in  the  testimony 
of  a  good  conscience'' — •] 

But  he  possessed  something  of  incomparably  greater 
value  than  these  things,  as  will  appear,  if  we  enquire 

IL  V/hat  that  was  which  he  preferred  before  them 
The  apostle  had  happily  attained  the  knowledge  of 

Christ 

[A  mere  general  uninteresting  knowledge  of  Christ  would 
not  have  been  very  high  in  his  esteem  :  that,  which  he  pos- 
sessed, was  distinct  and  experimental — He  saw  Christ  as  God, 
equal  with  the  Father,  though  appearing  in  the  form  of  a  ser- 
vant ' :  he  beheld  him  sustaining  various  offices  in  the  oeco- 
nomy  of  redemption,  and  executing  them  for  his  people's 
good — He  beheld  him  as  the  "  Christ,"  "  anointed  by  the 
Spirit  to  preach  glad  tidings  to  the  meek  ;"  as  "  Jesus,"  the 
person  commissioned  to  "  save  men  from  their  sins;"  and  as 
"  the  Lord,"  who  was  constituted  the  living  Head,  the  Su- 
preme Governor,  and  the  righteous  Judge  of  his  redeemed 
people — 

But  not  even  this  distinct  knowledge  wou.d  have  been 
valued  by  him,  if  it  had  not  also  been  experimental — The 
expressions  following  the  text  respecting  his  "  winning  Christ, 
and  being  found  in  him,  and  knowing  him  in  the  power  of  his 
resurrection,"  evidently  imply  that  he  tasted  a  sweetness,  and 
felt  a  peculiar  efficacy,  in  this  knowledge — He  found  by  happy 
experience  that  he  had  communion  with  Christ  in  his  offices  ■" — 

^  1  Cor.  xi.  21,  22,   Acts  xxii.  25 — 29- 

*  Thrice  he  quoted  the  Greek  Poets  in  confirmation  of  the  truth : 
and  took  advantage  of  his  knowledge  of  the  Greek  language  to 
oppose  more  successfully  the  heuUien  idolatry.    Acts  xvii.  23. 

^  2  Cor.  i.  12.  '  Phil.  ii.  6,  7.  "1  John  i.  3. 


(oS5.)  KNOWLEDGE    OF    CHRIST.  433 

He  saw  Christ  not  merely  as  a  prophet,  a  priest,  or  a  king, 
but  as  that  very  teacher  who  had  opened  his  eyes;  that  very 
Lamb  that  had  taken  away  his  sins;  that  very  Head,  to  whom 
he  himself  was  vitally  united,  and  from  whom  he  derived  all 
his  supplies  of  grace  and  strength — H.ence  in  speaking  of 
Christ  lie  calls  him,  "  Christ  Jesus  my  Lord" — ] 

This  it  was  which  he  esteemed  beyond  all  other  things 
[In  comparison  of  this,  his  civil  distinctions,  his  moral 
qualities,  and  even  his  religious  attainments,  appeared  to  him 
*'  asdung  and  dross" — He  clearly  perceived  that  none  of  those 
things  could  ever  justify  him  at  die  tribunal  of  God;  and  that, 
if  ever  he  were  saved,  he  must  **'  be  found  in  Christ,  not  liaving 
his  own  righteousness,  but  the  righteousness  wiiich  is  of  God 
by  fiiitli  in  Christ:"  hence  he  accounted  his  former  gain  to 
be  not  only  dung,  but  "  loss,"  that  is,  not  only  useless,  but 
prejudicial,  if  it  diverted  his  eyes  from  Christ,  or  weakened  his 
dependence  upon  him — Nordid  he  entertain  the  smallest  doubt 
respecting  tin*  justness  of  his  views  ;  but  repeated  his  assertions 
in  the  strongest  and  most  decisive  terms,  "yea,  doubtless,  and 
1  count  all  ihings  but  loss" — Nor  did  his  confidence  [)roceed 
from  inexperience;  for  repeating  the  same  thing  a  third  time, 
he  adds,  "  for  whom  /  have  sujfhed  the  loss  of  all  things,  and 
do  count  them  but  dung  " — ] 

The  propriety  of  his  judgment  v,'i\\  be  seen  by  con- 
sidering 

III.  The  grounds  of  his  preference 

There  was  an  '*  excellency  "  in  that  knowledge  that  far 
surpassed  every  thing  else — 

The  oljjtcl  of  it  was  truly  wonderful 
[U'ho  can  think  of  an  incarnate  God,  bearing  the  sins  of 
his  rebellious  creatures,  and  not  stand  amazed  r — Who  can 
view  the  wisdom,  power,  and  goodness  of  God  as  exhibited  in 
the  face  of  a  dying  Saviour,  and  not  confess,  that  "  great  is 
the  mystery  (if  godliness  ?"  Tlie  consideration  of  this  alone 
had  been  a  very  sufficient  ground  for  his  declaiation  in  the 
text — ] 

The  effects  of  it  transcend  all  that  eye  hath  seen,  or  ear 
heard,  or  heart  conceived 

[The  knowledge  of  this  adorable  Saviour  zcill  comfort  us 
under  all  troubles — -None  ever  endured  greater  bodily  trials 
than  Paul;  yet  "  none  of  them  could  move  him;  and  he  was 
exceeding  joyful  in  all  his  tribulation  "" — The  trials  of  his 
soul  were  far  greater;  yet  while  he  was  groaning  under  their 

utmost 

°  Acts  XX.  24.     2  Cor.  vii.  4 

'   Vol.  V.  :^  F 


434  Of"    'fH"^    KNOV/LEDGE    OF    CHRIST.  (585.) 

Utmost  weight,  a  view  of  Christ  instantly  turned  his  mourning 
into  thanivsgivings  and  the  voice  of  melody";  and,  on  another 
occasion,  while  he  was  cruelly  hulTeted  hy  Satan,  an  answer  ot" 
peace  from  Christ  enabled  hiui  to  glory  in  his  infirmities,  and 
even  to  take  pleasure  in  the  most  complicated  distresses'" — 

IVIoreover,  this  knowledge  zcill  transform  the  soul  into  the 
image  nf  God — Before  his  conversion,  his  zeal  shewed  itself  in 
persecuting  unto  death  the  greatest  friends  both  of  God  and 
man  :  how  unlike  the  conduct  of  Jesus,  who  died  for  hi-,  very 
enemies!  Fmt  when  converted  to  the  faith,  he  had  "  continual 
sorrow  in  his  heart  on  account  of  his  brcthrcns  obstinacy.,  and 
wished  himself  even  accursed  from  Christ  for  their  sake'^" — 
He,  like  liis  divine  Master,  was  willing  to  die  for  his  enemies, 
and  rejoiced  exceedingly  in  the  [)rospcct  of  being  sacrificed 
for  the  good  of  the  church  ■■ — To  what  can  we  ascribe  thi* 
change,  but  to  the  knowledge  of  Christ'? — And  if  to  that, 
what  reason  had  he  to  prize  it  ! — 

Lastly,  this  knowledge  tci/i  avail  for  the  sahatlou  ofalhcho 
possess  it.  Paul,  though  he  thought  hiniself"  alive"  before 
his  conversion,  found  at  last  that  he  was  really  "dead*:" 
but  after  his  conversion,  he  was  no  longer  dead,  either  In 
reality,  or  in  his  own  apprehension  :  he  frequently  speaks  with 
the  fullest  assurance  respecting  the  safety  of  his  state";  and 
teaches  all  who  know  Christ  to  expect  with  confidence  a  crow  n 
of  righteousness  in  the  day  of  judgment* — 

On  such  grounds  we  must  not  only  approve  the  apostle's 
judgment,  but  account  it  madness  to  ditfer  from  him — ■ 

Application 

[All  of  us  possess  something  which  we  account  gain — 
Some  are  more  elevated  hy  birth  or  fortune,  others  by  educa- 
tion and  learning  :  some  value  themselves  on  their  moral 
qualities;  others  on  their  religious  attainments  :  let  us  freely 
acknowledge  the  gal ti  which  may  be  found  in  these  things  ^  : 
but  let  us  never  forget  that  there  is  one  thing  of  infinitely 
greater  value  than  all  those  together,  and  for  which  our  gain 
must  be  accounted  loss.  To  have  a  distinct  experimental 
knowledge  of  Christ,  to  be  able  to  sa}',  "  He  has  loved  me^ 
and  given  himself  for  we,"  is  of  more  value  than  ten  thousand 
worlds :  it  is  that,  and  that  alone,  which  can  ever  comfort, 
sanctify  or  save  the  soul — Let  us  then  seek  to  know  Christ 
and  him  crucified,  and  to  "  grow  in  the  knowledge  of  him," 
till  we  "  see  him  as  we  are  seen,  and  know  him  as  we  aie 
known" — ] 

"  Rom.  Tii.  24,  25.         P  1  Cor.  xii.  7 — 10,         '^  Horn.  ix.  1,  3. 

■■  Pliil.ii.  17,18.  »  2  Cor.  v.  14.  &iii.  18.     '  Rom.  vii.g. 

"  1  Cur.  V.  1—4.  "  1  Tiai.  iv.  8. 

y  If  this  be  the  subject  of  a  Cpinmemoration  Sermon,  the  advan- 
tages arising  from  tbe  Institution  may  be  stated,  together  with  just 
acknowledgments  both  to  God  and  the  benefactors. 


[     435     ] 


DLXXXVI.       HUMILIATION   rOR  THE   SIN   or  THE   HEART. 

2  Chron.  xxxii.  26,  Ilezekiah  humbled  himself  for  the  pride  of 

his  heart. 

THE  best  of  men  arc  liable  to  fall  through  tempta- 
tion— 

Ijut  they  will   deeply  bewail  any  sin  into  which  they 
have  been  betrayed — 

Ilezekiah  was  a  man  of  very  distinguished  piety* — 

But  he  was  not  sufficiently  aware,  that  his  integrity  was 
the  effect  of  divine  grace,  and  not  of  human  power — 

(iod  therefore  left  him  for  a  moment  to  the  influence 
of  his  ow  n  heart  "^ — 

In  consequence  of  this  he   soon  gave  a  proof  of  his 
inherent  depravity — 

But,  on  discovering  his  sin,  he  instantly  humbled  himself 
for  it  before  God — 

We  shall 
I.  Shew   the  nature  and  grounds  of  Hezekiah's  humi- 
liation 

The  sin  committed  by  him  does  not  in  human  estima- 
tion appear  great 

[The  princes  of  Babylon  sent  to  congratulate  him  on  his 
recovery — 

He  received  them  with  all  the  kindness  and  courtesy  that 
he  could  express — 

And  shewed  them  every  thing  in  his  dominions  that  could 
afford  them  entertainment — ] 

But  his  conduct  was  cxceedinir  sinful  in   the  siojht  of 
God  ;  for  in  it 

1 .   He  sought  his  ow  n  elory 
[Hczekiah   evidently   thought   of  nothing   else  at   that 
time — 

He  wished  to  shew  how^  great  a  man  he  was,  in  order  that 
his  alliance  might  be  courted,  and  his  power  feared — 

Now  this  would  have  been  highly  criminal  in  any  man  " — 
But  it  was  especially  so  in  him,  at  that  particular  juncture- 
He  had  just  been  at  the  border  of  the  grave;  and  therefore 

should 

•  -2  Kings  XX.  3.  •*  Ver.  31.  «  Provj  xxv,  27. 

F  F    2 


43^  HUMILIATION    FOR    THE  (586.) 

should  have  been  more  impressed  with  the  vanity  of  earthlr 
grandeur — 

And  should  have  seen  the  folly  and  wickedness  o? priding 
himself  \n  things  so  empty,  so  worthless,  so  transient — ] 

2.  He  sought  his  own  glory  in  preference  to  God's 
honour 

[lie  had  now  a  happy  opportunity  of  magnifying  the 
God  of  Israel — 

He  might  have  told  the  ambassadors,  what  God  had  done 
for  his  nation  in  former  times — 

He  jni2;ht  have  recited  tiie  wonderful  restoration  which 
God  had  at  this  time  afforded  to  himself  in  particular,  together 
"with  the  stupendous  miracle  with  which  the  promise  of  that 
recovery  had   been  confirmed*^  — 

He  might  have  commended  Jehovah  as  an  answerer  of 
prayer ' — 

And  in  this  way  have  exalted  him  above  all  the  gods  of  the 
heathen — 

And  surely  the  mercies  that  had  been  vouchsafed  unto  him, 
demanded  such  a  tribute — 

But  he  was  pitifully  occupied  about  st-:lf — 

And  basely  preferred  his  own  honour  before  God's — ] 

3.  He  sought  his  own  glory  before  the  good  of  hi* 
friends 

[The  anibassadors  were  shewing  great  kindness  to  him — 
He  should  tlierefore  have  recompensed   them  in   the  best 

way- 
He  should  have  instructed  tliem  in  the  knowledge  of  the 

God  of  Israel — 

And  have  told  them  how  willing  he  was  to  become  their 

God- 
Thus   perhaps   he  might  have  converted  and  saved   their 

souls — • 

And  have  spread  the  knowledge  of  the  true  God  in  Baby- 
lon— 

Yea,  eventually,  he  might  have  been  instrumental  to  the 

salvation  of  thousands — 

But  he  utterly  forgot  the  necessities  of  their  souls — 

And  was  offering  incense  to  his  own  vanity,  when  he  should 

have  been  promoting  their  eternal  welfare — ] 

This  was  his  sin;  and  God  denounced  a  heavy  judg- 
nirnt  against  hitn  on  account  of  it 

[His  riches  were  all  to  be  taken  awny  by  the  Chaldeans — 
His  own  children  were  to  be  made  eunuchs  in  the  king  of 
Bab v  Ion's  palace — 

-sr-  And 

*  2  Kings  XX.  11.  "  lb.  ver.  4,  5. 


(586.)  siJJ  OF  THE  HEART.  437 

And  the  whole  nation  to  be  led  into  a  miserable  captivity — ] 

But,  if  his  offence  was  great,  his  humiliation  also  was 
remarkable 

[He  heard   with   trcmbUng   the  judgments  whicli  God. 
threatened  to  execute — 

Instead  ol"  palHating  his  sin,  he  acknowledged  at  once  the 
justice  of  the  Deity  in  inflicting  such  a  punishment  on  account 
of  it — 

In  concert  witli  all  his  subjects,  he  implored  forgiveness  at 
God's  hands — 

And,  having  obtained  a  respite  of  the  sentence,  thankfully 
acquiesced  in  the  determinations  of  Heaven  ^ — ] 

While  we  see  in  him  much  to  shun,  and  much  to 
imitate,  let  us 

II.  Enquire  whether  we  also  have  not  similar  grounds  for 
huuiiliation  ? 

Pride  is  deeply  rooted  in  the  heart  of  fallen  man — 

^Vc  are  prone  to  be  lifted  up  on  every  occasion 
[VVc  are   vain   of  any  natural   oidozcnients  of  body  or 
mind — 

The  strong  displays  his  strcngtli;  the  beautiful, her  beaut}- — 

A  penetrating  mind,  or  tenacious  memory,  are  made  grounds 
of  self-admiration,  and  self-preference — 

Any  acquired  distinctioDs  also  become  food  for  our  vanity — 

The  man  of  wealth,  of  honour,  or  of  power,  assumes  a  con- 
sequence from  his  elevation,  and  demands  i'unn  otiiers  a  ho- 
m^ige  as  his  due — 

The  proficient  in  any  art  or  science  courts  applause,  and 
delights  to  have  his  talents  admired — ■ 

Even  the  gifts  of  grace, through  the  depravity  of  our  nature, 
become  occasions  of  pride — 

Not  only  an  ability  to  speak  or  pray  with  fluency,  but  even 
an  insight  into  the  corruption  of  the  heart,  is  often  exhibited 
more  for  the  purpose  of  attracting  admiration  than  of  doing 
good — 

Whatever  we  have  that  elevates  us  a  little  above  our  fellow- 
creatures,  our  proud  hearts  are  fond  of  displaying  it,  and 
pleased  with  the  flattering  attentions  which  it  procures  for 
us — ] 

We  indulge  the  disposition  too  to  the  neglect  of  God's 
honour,  and  of  the  eternal  welfiuc  of  those  ai'ound  us 

[How  many  glorious  opportunities  have  we  of  speaking 
for  God ! — 

What 
^  Isai.  xxxix.  8. 

F  r  3 


438  HUMILIATION'    FOR    THE  (o8G.) 

What  grounds  of  praising  him  might  we  find  in  the  sacred 
records ! — 

How  many  too  might  we  find  in  our  own  experience! — • 

And  what  uns[)cakable  benefit  might  arise  to  mankind,  if 
we  carefully  improved  these  opportnnities  ! — 

Bui  how  rarely  is  our  intercourse  with  each  other  made 
subservient  to  these  ends — 

We  waste  our  time  in  flattering  attentions  and  unprofitable 
civilities — 

We  are  as  intent  on  gratifying  the  vanity  of  om-selves  or 
others,  as  if  our  social  converse  w'ere  capable  of  no  belter  im- 
provement— ] 

How  much  then  do  we  need  to  imitate  llezekiah's 
humiliation  ! 

[However   innocent  we  may  think  such  conduct,  it  is 
highly  criminal  in  the  sight  of  God — 

It  renders  us  justly  obnoxiotts  to  God's  heaviest  judg- 
ments?— 

Should  we  not  then  humble  ourselves  before  him  in  dust  and 
ashes  ? — 

Should  not  the  forbearance  he  has  exercised  call  forth  our 
devoutest  acknowledgments  r — 

And  should  we  not  adore  his  goodness  even  if  he  only  delay 
to  execute  his  threatened  vengeance  ? — 

Let  us  not  attempt  to  palliate  this  common,  but  vile,  ini- 

But  rather  unite  in  deprecating  the  wrath  we  have  de- 
served— ] 

Infer 

1.  What  dreadful  evils  arise  from  small  beginnings  ! 
[Hezekiah  at  first  probably  intended  only  to  shew^  civility 
to  his  friends — 

But  through  inattention  to  the  motions  of  his  heart,  he  fell 
into  grievous  sin,  and  brought  on  the  whole  nation  the  heaviest 
judgments — 

And  what  enormities  have  not  the  motions  of  pride,  of 
lewdness,  of  covetousness,  or  revenge,  produced  amongst  our- 
selves, when,  if  they  had  been  checked  at  first,  they  might 
have  been  easily  subdued  ? — 

Let  us  learn  then  to  mark  the  first  risinois  of  sin  in  our 
liearts — 

Let  us  remember,  that  God  notices  and  abhors  sin  in  tlie 
heart,  no  less  than  w  hen  it  is  brought  forth  into  open  act — 

Let  us  entreat  him  to  sanctif)^  our  inward  man  '■ — 

And  7ievcr  to  leave  us  to  ourselves  for  cue  single  moment — ] 

__.  2.  How 

*  Matt.  xii.  36,  37.  •"  I  Thess.  v.  23. 


(586.)  SIN    OV    THE    HEART.  439 

2.   How   creat   is   the  efficacy  of  fcrveiU  prayer  and 
intercession  ! 

[The  judgment  denounced  against  Hezekiah  was  to  have 
been  s|)(^echly  iiillicted — 

IJiit  he  atul  Jiuhih  sought  the  Lord  by  humble  and  fervent 
prayer — 

And  the  Lord  deferred  the  evil  till  the  next  generation — 

Thus  will  he  do  also  in  answer  to  our  prayers — 

If  we  turned  lo  him  as  a  nation,  he  would  ^)/o/o//g  oar  nO' 
tional  pi"os|)('n;y  — 

And  would  blot  out  for  ever  l\\c  pergonal  guilt  of  every  true 
penitent — 

Let  us  then  humble  ourselves  for  our  abominations  both  of 
heart  and  lite— 

So  shall  we  find  God  as  gracious  unto  us,  as  he  was  to  his 
people  of  old — ] 


DLXXXVIL     Paul's  spiritual  conflicts. 

Rom.  vii.  24,  25.  O  wretched  man  that  lam!  wlio  shall  de- 
liver me  from  the  body  of  this  deaths  I  thank  God,  throu«h 
Jesus  Christ  our  Lord. 

THE  Ej)istle  to  the  Romans,  as  a  clear,  full,  arrfumen- 
tative,  and  convincing  statement  of  the  gospel  salvation, 
far  exceeds  every  other  part  of  holy  writ.  And  the 
seventh  chapter  of  that  Epistle  equally  excels  every  other 
part  {;f  scripture,  as  a  complete  delineation  of  Christian 
experience.  The  Psahns  contain  the  breathings  of  a 
devout  soul,  both  in  seasons  of  trouble  and  under  the 
impressions  of  joy.  But  in  the  passage  before  us  the  Apostle 
states  the  operation  of  the  two  principles  which  were 
within  him,  and  shews  how  divine  grace  and  his  corrupt 
nature  counteracted  each  odier.  The  good  principle  did 
indeed  liberate  him  from  all  allowed  subjection  to  sin  : 
but  the  corrupt  principle  within  him  yet  exerted  such 
power,  that,  in  spite  of  all  his  endeavours  to  resist  it,  he 
could  not  utterly  overcome  it.  Having  opened  thus  all 
the  secret  motions  of  bis  heart,  he  gives  vent  lo  the  feel- 
ings u  hich  had  been  alternately  excited  by  a  review  of 
his  own  experience,  and  of  the  provision  which  was  made 
ibr  him  in  Jesus  Christ. 

F  F  4  In 


440  Paul's  spikitual  conflicts.  (587.) 

In  discoursing  upon  his  words  we  shall  shew 
I.  The  apostle's  experience 

We  shall  not  enter  into  the  general  contents  of  this 
chapter,  but  confine  ourselves  to  the  workings  oF  the 
Apostle's  mind 

1.  In  the  views  of  his  sin 

[Jle  cniisidei  ed  sin  as  the  most  fonl/isome  of  all  ohjevts.  In 
calhng  his  indwelling  corruption  "  a  body  of  death,"  he  seems 
to  MJlude  to  the  practice  of  some  tyrants,  who  fabtened  a  dead 
body  to  a  ca[)tive  whom  they  had  doomed  to  death,  and  com- 
pelled him  to  bear  it  about  with  him  till  he  was  killed  by  the 
oflensive  smell.  Such  a  nauseous  and  hateful  thing;  was  sin  in 
the  apostle's  estimation.  He  felt  that  he  could  not  get  loose 
from  it,  but  was  constrained  to  bear  it  about  with  him  where- 
evcr  he  went :  and  it  was  more  loathi>ome  to  him  than  a  dead 
body,  more  intolerable  than  a  putrid  carcass. 

The  bearing  of  this  about  with  him  was  an  occasion  of  the 
deepest  sorrow.  Whatever  other  tribulations  he  was  called  to 
endure,  he  could  rejoice  and  glory  in  them,  yea,  and  thank 
God  who  had  counted  him  worthy  to  bear  them.  But  under 
the  burthen  of  his  indwelling  corruptions  he  cried, "  O  wretched 
man  lliat  I  am  !"' 

Isor  rcas  there  any  thhig  he  so  much  desired  as  to  be  delivered 
from  it.  A^'hen  he  had  been  unjustly  im|^risoned  by  the 
magistrates,  he  w'as  in  no  haste  to  get  rid  of  liis  confinement; 
instead  of  availing  himself  of  the  discharge  they  had  sent  him, 
he  said,  "JSay,  but  let  then)  cume  themselves  and  fetch  me 
out."  But  from  his  indwelling  sin  he  was  impatient  to  be 
released;  and  cried,  "  VMio  shall  deliver  me  from  the  body 
of  this  death  ?"  JSot  thai  he  was  at  a  loss  where  to  look  for 
deliverance;  but  he  spake  as  one  impatient  to  obtaiq  it.] 

2.  In  the  views  of  his  Saviour 

[If  his  afflictions  abounded,  so  did  his  consolations  abound 
also.  He  knew  that  there  was  a  sufficiency  in  Christ  both  of 
merit  to  justify  the  guilty,  and  of  grace  to  sanctify  the  polluted. 
He  knew,  moreover,  that  God  for  Christ's  sake  had  engaged 
to  pardon  all  his  sins,  and  to  subdue  all  his  iniquities.  Hence 
with  an  emotion  of  gratitude,  more  easy  to  be  conceived  tharv 
expressed,  he  breaks  off  from  his  desponding  strains,  and 
exclaims,  "  1  thank  God,  through  Jesus  Christ  our  Lord;"  I 
thank  Wimfor  Christ,  as  an  all-sufficient  Saviour;  and  I  thank 
him  through  Christ,  as  my  all-prevailing  Advocate  and  Medi- 
ator. W'liilc  he  saw  in  himself  nothing  but  what  tended  to 
humble  him  in  the  dust,  he  beheld  in  Christ,  and  in  God  as 
reconciled  to  him  through  Christ,  enough  to  turn  his  sorrow 
into  joy,  and  his  desponding  complaints  into  triumphant  ex- 
ultation.] — - 

That 


(587.)  Paul's  spiritual  conflicts;  441 

That  we  may  not  imagine  these  things  to  be  peculiar  to 
St.  Paul,  we  proceed  to  shew 

ir.  Wherein  our  experience  must  resemble  his 

"  As  face  ansM-ers  to  face  in  a  ^lass,  so  doth  the  heart 
of  man  to  man  : "  and  every  one  who  is  converted  to  God 
will  resemble  the  apostle 

1.  In  an  utter  abhorrence  of  all  sin 
[Sin  is  really  hateful  to  all  who  sec  it  in  its  true  colours; 
it  is  properly  called,  "  filthiness  of  die  flesh  and  spirit  * :"  and 
all  who  feel  its  workings  within  them,  will  "  loathe  both  it, 
and  themselves  on  account  of  it,  notwithstanding  God  is  paci- 
fied towards  them''."  Ungodly  men  may  indeed  hale  sin  in 
others;  as  Judah  ilid,  when  he  sentenced  his  daughter  I'amar 
to  death  for  the  crime  in  which  he  himself  had  borne  a  share'; 
and  as  David  did,  when  he  condemned  a  man  to  die  for  an 
act,  which  was  but  a  very  faint  shadow  of  the  enormities 
which  he  himself  had  committed*.  Ungodly  men  may  go  so 
far  as  to  hate  sin  /;/  themselves,  as  Judas  did  when  he  confessed 
it  with  so  much  bitterness  and  anguish  of  spirit;  and  as  a 
woman  may  who  has  brought  herself  to  shame,  or  a  gamester, 
who  has  reduced  his  family  to  ruin.  But  it  is  not  sin  that 
they  hate,  so  much  as  the  consequences  of  their  sin.  The  true 
Christian  is  distinguished  from  all  such  persons  in  that  he  hates 
sin  itself,  independent  of  any  shame  (u-  loss  he  may  sustain  by 
means  of  it  in  this  world,  or  any  punislnnent  he  \w,\y  suffer  in 
the  world  to  come.  The  apostle  did  not  refer  to  any  act  that 
had  exposed  him  to  shame  before  men,  or  that  had  destroyed 
his  hopes  of  acceptance  with  God,  but  to  the  inward  corrup- 
tion of  which  he  could  not  altogether,  divest  himself:  and 
every  one  that  is  upright  before  God  will  resemble  him  in  this 
respect,  and  hold  in  abhorrence  those  remains  of  depravity 
which  he  cannot  wholly  extirpate. 

Nor  will  the  true  Christian  justify  himself  from  the  consi- 
deration that  he  cannot  put  ofl^  his  corrupt  nature  :  no  ;  he  w  ill 
grieve  from  his  inmost  soul  that  he  is  so  depraved  a  creature. 
When  he  sees  how  defective  he  is  in  every  grace,  how  weak 
his  faith,  how  faint  his  hope,  how  cold  his  love ;  when  he  sees 
that  the  seeds  of  pride  and  envy,  of  anger  and  resentment,  of 
worldliness  and  sensuality,  yet  abide  in  his  heart;  he  weeps 
over  his  wretched  state,  and  "  groans  in  this  tabernacle,  being 
burthened."  Not  that  this  grief  arises  from  fear  of  perishing, 
but  simply  from  the  consideration  that  these  corruptions  defile 
his  soul,  and  displease  his  God,  and  rob  him  of  that  sweet 

fellowship 

■  2  Cor.  vii.  1.  *  Ezek.  xvi.  63. 

*  Gen.  xxxviii.  24—26.  '  2  Sam.  xii.  5 — 7. 


442  PAULS   SPIRITUAL    CONFLICTS,  (oS?.) 

fellowship  with  the  Deity,  which  if  he  were  more  purified 
from  them,  it  would  be  his  privilege  to  enjoy. 

Under  these  impressions  he  will  desire  a  deliverance 
from  sin  as  much  as  from  hell  itself:  not  like  a  merchant, 
who  casts  his  goods  out  of  his  ship  merely  to  keep  it  from 
sinking,  and  wishes  for  them  again  as  s(jon  as  he  is  safe  on 
shore;  but  like  one  racked  with  pain  and  agony  by  reason  of 
an  abscess,  who  not  only  parts  with  the  corriii)t  matter 
with  gladness,  but  beholds  it  afterwards  with  horror  and 
disgust,  and  accounts  its  separation  from  him  as  his  truest 
felicity. 

Let  every  one  then  examine  himself  with  respect  to  these 
things,  and  ask  himself  distinctly,  **  Am  T  like  Paul  in  loathing 
sin  of  every  kind,  and  of  every  degree?  Does  my  grief  for  the 
secret  remains  of  sin  within  me  swallow  up  every  other  grief? 
And  am  I  using  every  means  in  my  power,  and  especially 
calling  upon  God,  to  destroy  sin  root  and  branch?"] 

2.  In  a  thankful  reliance  on  ihe  Lord  Jesus  Christ 
[The  hopes  of  every  true  Christian  arise  from  Christ 
alone :  if  lie  had  no  other  prospect  than  what  he  derived  from 
his  own  inherent  goodness,  he  v.ould  despair  as  much  as  those 
who  are  beyond  a  possibility  of  redemption.  But  there  is  in 
Christ  such  a  fulness  of  all  spiritual  blessings  treasured  up  for 
his  people,  that  the  most  guilty  cannot  doubt  of  pardon,  nor 
can  ihe  weakest  doubt  of  victory,  provided  he  rely  on  that 
adorable  Saviour,  and  seek  his  blessings  with  penitence  and 
contrition.  In  him  the  apostle  found  an  abundance  to  supply 
his  want;  and  from  the  same  inexhaustible  fountain  does 
every  saint  draw  water  with  joy. 

And  what  must  be  the  feelings  of  the  Christian  when  he  is 
enabled  to  say  of  Christ,  "  This  is  my  friend,  this  is  my  be- 
loved?" Must  he  not  immediately  exclaim,  "Thanks  be  unto 
God  for  his  unspeakable  gift!"  Must  not  the  very  stones  cry 
out  against  him,  if  he  withhold  his  acclamations  and  hosan- 
nas  ?  Yes ;  "  to  every  one  that  believes,  Christ  is,  and  must 
be,  precious."  "  All  that  are  of  the  true  circumcision  will  re- 
joice in  him,  having  no  confidence  in  the  flesh."  And  the 
deeper  sense  any  man  has  of  his  own  extreme  vileness,  the 
more  fervently  will  he  express  his  gratitude  to  God  for  pro- 
vidina:  a  Saviour  so  suited  to  his  necessities.] 

Let  us  then  learn  from  this  subject 

1 .  The  nature  of  vital  godliness 
[Religion,  as  it  is  experienced  in  the  soul,  is  not  as  some 
imagine,  a  state  of  continual  sorrow,  nor,  as  others  fondl}' 
hope,  a  staieof  uninterrupted  joy.  It  is  rather  a  mixture  of  joy 
and  sorrow,  or,  if  we  may  so  speak,  it  is  a  joy  springing  out 
of  sorrow.  It  is  a  conflict  between  the  fleshly  and  spiritual 
►^  principle, 


(587.) 


Paul's  spiritual  conflicts.  443 


principle^  continually  humbling  us  on  account  of  wliat  is  in 
ourselves,  and  filling  us  with  joy  on  account  of  what  is  in 
Christ  Jesus.  And  the  being  thus  emptied  of  all  our  own 
imacinary  goodness,  and  being  made  thankful  to  God  for 
the  blessing  we  receive  in  and  through  Christ,  is  that 
which  constitutes  the  warfare,  and  the  victory,  of  every  true 
Christian.] 

2.  How  little  true  reli(<;ion  there  is  in  the  world 

[We  hear  every  Jiving  man  compiaining  at  times  of 
troubles  civil,  domestic,  or  personal:  and  we  Hnd  every  man 
at  times  exhilarated  on  some  occasion  or  other.  But  we 
might  live  years  with  the  generality  of  men,  and  never  once 
hear  them  crying,  '*  O  my  inward  corruptions  :  what  a  bur- 
then they  are  to  my  distressed  soul !"  Nov  should  we  see  them 
ever  once  rejoicing  iu  Christ  as  their  suitable  ;uk1  all-suHiclent 
Saviour.  Yea,  if  we  were  only  to  suggest  ^uch  a  thought 
to  ihcm,  they  would  turn  away  from  us  in  disgust.  Can 
we  need  any  further  proof  of  the  prevalence,  tiie  general 
prevalence,  of  irreligion  .''  May  God  make  use  of  this  indis- 
putable fact  for  the  bringing  home  of  conviction  upon  all 
our  souls  !j 

3.  What  consolation   is  provided  for  them  who  have 
ever  so  small  a  portion  of  true  religion  in  their  hearts 

[Many  experience  the  sorrows  of  religion  without  its 
joys;  and  they  refuse  to  be  comforted  because  of  the  ground 
they  have  for  weeping  and  lamentation.  But  if  their  sins 
are  a  jiist  occasion  of  sorrow,  their  sorrow  on  account  of 
sin  is  a  just  occasion  of  joy:  and  the  more  they  cry,  O 
wretched  man  that  I  am,  the  more  reason  they  have  to  add, 
"  Thanks  be  to  God  lor  Jesus  Christ."  Let  t/ii^  be  our  alter- 
nate effusion  now;  and  ere  long  it  shall  be  our  only,  and 
uninterrupted,  song  for  ever.] 

•^  Gal.  v.  17. 


L     444     ] 


DLXXXVIII.     THE    SUCCESS    OF    I^PKVENT    PRAYER^ 

2  Cor.  xii.  7 — 9.  Lest  I  should  he  exalted  above  jneasure, 
through  the  abundance  of  the  reve/atiotis,  there  ?x'as  given 
to  me  a  thorn  in  the  fle&h,  tie  messenger  of  Satan  to  buffet 
me,  lest  I  should  be  exalted  above  measure.  For  this  thing 
I  besought  the  hard  thrice,  that  tt  might  depart  from  me. 
Ajid  he  said  unto  me,  Mi/ grace  is  sufficient  for  thee:  for 
my  strength  is  made  perfect  in  neahness.  Most  gladlj/  there- 
fore will  I  rather  glory  in  my  infirmities,  that  the  pozoer  of 
Christ  may  rest  upon  me. 

THERE  is  scarcely  any  thing  in  the  scriptures  that 
more  deserves  our  attention  than  the  remarkable  instances 
of  answers  to  prayer.  Throughout  the  whole  Bible,  if  we 
see  any  one  betake  himself  to  prayer,  we  may  know 
beforehand  tlic  issue  of  his  conflicts :  whatever  i^e  his 
difficulties,  if  only  ho  go  to  God,  saying,  "  I  have  no 
might  in  myself,  but  mine  eyes  are  unto  thee,"  we  may  be 
well  assured  of  his  success  :  liis  petition  invariably  brings 
Omnipotence  to  his  support ;  and  he  is  made  more  than 
conqueror  over  all  his  adversaries.  St.  Paul  relates  a 
most  encouraging  instance  respecting  himself,  wherein  he 
found  to  his  unspeakable  comfort  the  efficacy  of  prayer. 
To  illustrate  it,  we  shall  consider 

I.  His  trial 

Highly  favoured  as  the  apostle  was,  he  was  nevertheless 
bowed  down  with  a  heavy  affliction 

[None,  however  honouicd  and  beloved  of  God,  can  hope 
to  escape  trouble.  What  was  the  particular  trial,  witii  which 
the  apostle  was  assaulted,  it  is  impossible  to  say.  The  most 
reasonable  conjecture  seems  to  be,  that  it  was  something  oc- 
casioned by  his  vision,  perhaps  some  distortion  of  his  features, 
or  impediment  in  his  speech,  that  rendered  both  his  person 
and  his  speech  contemptible;  and  of  which  the  false  teachers, 
those  "  messengers  and  ministers  of  Satan  ^,"  took  advantage, 
to  undermine  his  influence  in  the  church  of  God  ^.  This  to 
the  apostle,  whose  heart  was  wholly  bent  upon  glorifying 
God,  and  saving  the  souls  of  men,  would  be  a  heavy  afflic- 
tion, like  "  a  thorn  in  his  flesh,"  festering  and  causing  the 

acutest 

*  1  Cor.  xi.  14,  15.  ''  Construe  a.yyiKtii  "Zoctoch  with  i»a  //; 

^^o^«(p^^>^J  and  compare  2  Cor.  x.  ioja»tb  (Jal.iv.  13,  14. 


"(588.)   THE  SUCCESS  OF  FERVEXT  PHAVERi     445 

acutest  pain.  Bur,  whatever  it  was,  Satan  took  occa3ion 
from  it  to  distress  the  mind  of  the  aposile  with  a  far  keener 
anguish  than  his  body  eould  have  sustained  from  tlie  severest 
blows  of  men  '.  Nor  need  we  ret^ret  that  we  are  ignorant  of 
the  precise  temptation  with  which  St.  Paul  was  harassed  • 
since,  whatever  our  trials  be,  we  may  consider  ourselves  as  in 
his  situation,  and  obtain  relief  in  tlie  same  way  that  he  did.] 

The  reason  for  wliich  that  affliction  was  sent  him,  it  is 
of  great  importance  to  observe 

[The  a{)ostle  was  not  yet  perfect:  and  though  he  had 
been  caught  up  into  the  third  heavens,  he  was  yet  liable  to 
sin  :  the  seeds  of  pride  wc:re  yet  in  liis  heart ;  and  they  would 
derive  life  and  vigour  even  tiom  those  very  uiercies,  which, 
to  human  appearance,  should  have  had  a  tendency  to  destroy 
them.  To  counteract  this  evil  of  his  heart,  God  sent  him  a 
heavy  trial ''.  And,  if  we  were  more  attentive  to  the  ends  of 
God's  dispensations  towards  ourselves,  we  might  always  find 
some  good  reason  for  them  within  our  own  hearts.  Pride  is 
a  hateful  and  accursed  evil  ;  and,  if  suffered  to  reign  within 
us,  will  bring  us  "  into  the  condemnation  of  the  devil :"  nor, 
however  severe  the  remedy  may  be,  should  we  be  averse  to 
endure  it,  if  only  it  inay  be  instrumental  to  the  extirpatino- 
of  this  deeply-rooted  propensity.  In  this  case,  though  Satan 
may  be  the  agent  tliat  injiicts  the  stroke,  God  is  the  kind 
friend  that  ^'  gives"  it:  and  though  Satan  intends  us  nodiino- 
but  evil,  God  overrules  it  for  our  good.] 

The  conduct  of  the  apostle  tinder  his   trial   will   be 
instructive  to  us,  if  we  consider 

II.  The  means  lie  used  to  obtain  deliverance  from  it 
He  carried  his  trouble  to  a  throne  of  grace 
[Paul  well  knew  the  efficacy  of  fervent  pra^^er,  and  how 
vain  it  was  to  contend  with  Satan  in  his  own  strength.  He 
therefore  besought  the  Lord  to  extract  this  thorn,  and  to 
relieve  him  from  his  distress.  The  Lord  not  immediatelv 
vouchsafing  him  an  answer,  he  renewed  his  petitions  with  yet 
greater  fervour :  and  when  still  no  answer  came,  he  became 
more  and  more  urgent,  determining,  like  Jacob  of  old,  that  he 
would  not  go  without  a  blessing.  This  was  a  certain  mean  of 
obtaining  deliverance.  It  was  the  mean  which  our  Lord  himself 
used  under  the  pressure  of  that  wrath  that  was  due  to  our 
sins  :  He  prayed  "  thrice"  that  the  cup  might  pass  from  him. 
Nor  is  such  urgent  prayer  at  all  expressive  of  a  want  of  re- 
signation to  the  will  of  God  :  it  is  our  privilege  and  our 
duty  to  "  call  upon  God  in  the  time  of  trouble  ; "  and  troubles 

are 

'  x(»^«^l^,.  *  This  is  tivice  mentioned  in  ver.  7. 


446         THE  SUCCESS  of  fervent  prayer.     (.588.) 

are  often  sent  for  this  very  purpose,  to  bring  us  nearer  to 
Gofl ;  aiul  arc  continued  for  a  time,  to  discover  to  us  more 
abundantly  the  condescension  of  God  in  the  removal  of 
them.J 

Tlie  person,  whonn  he  immediately  addressed,  was  the 
Lord  Jesus 

[Paul  had  heard  Stephen  in  the  hour  of  martyrdom 
calling  on  the  Lord  Jesus;  and  had  seen  what  support  was 
administered  to  him  on  that  tryitig  occasion'.  Antl  whither 
should  he  himself  fly  but  to  that  same  adorable  friend,  who  is 
"  touched  with  the  feoling  of  our  Infirmities,"  and,  **  having 
been  in  all  points  tempted  like  us,  is  able  and  willing  to 
succour  his  tempted  people ^"  I'hirt  his  petitions  were  im- 
mediately addressed  to  Christ,  is  certain ;  for  we  are  told  in 
the  text,  that  it  was  Christ  who  answered  him,  and  on  wliose 
promised  aid  the  apostle  was  enabled  to  rely.  Is  Christ  then 
a  mere  creature?  Can  he  be  any  other  than  G'od,  equal  with 
the  Father,  (iod  over  all,  blessed  lor  ever?  Thus,  if  we  go 
to  Christ,  or  to  the  Father  in  Christ's  name,  "  whatever  we 
ask,  Christ  will  do  it  for  us,  that  the  Father  ma}'  be  glorified 
in  the  SonS."j 

In  viewing  the  means  resorted  to  by  the  apostle,  it  will 
be  encouraging  to  notice 

III.  The  success  of  those  means 

In  due  time  our  blessed  Lord  answered  his  petitions 
[At  last  the  suppliant  was  informed,  that  the  grace  of 
Christ  which  had  already  been  so  abundant  in  his  first  con- 
version, should  be  "  sufiicieiit  for  him"  under  every  subsequent 
trial :  and  that,  however  disheartened  the  apostle  might  be 
on  account  of  his  great  and  manifold  infirmities,  he  should 
experience  no  real  evil  from  them :  on  the  contrary,  they 
should  be  a  source  of  much  good,  inasmuch  as  they  should 
be  the  means  of  displaying,  and  magnifying,  the  strength  of 
Christ.  Thus  all  cause  of  complaint  was  taken  away  from 
him,  because  Satan  was  sure  to  be  defeated  by  bin),  and  the 
work  of  Christ  to  be  advanced,  both  in  his  own  heart,  and  by 
his  ministrations  in  the  world.] 

This  answer,  though  not  precisely  agreeable  to  tlie 
letter  of  the  apostle's  petition,  fully  corresponded  with 
the  spirit  of  it 

[Our  blessed  Lord  himself,  when  "  supplicating  with 
strong  crying  and  tears"  for  the  removal  of  tlie  cup,  did  not 
obtain  the  precise  object  of  his  request ;  yet  we  are  told  that 

he 

!  Acts  vii.  58,  59.       *  Heb.  ii.  i8.  ami  iv.  15-       «  John  xiv.  13. 


(.588.)       THE    SUCCESS    OF    FERVENT    PRAYER.  447 

he  "  was  heard,"  because  lie  was  strengtliciied,  and  enabled 
to  drink  il^  Thus  die  apostle's  petitions  also  were  crowned 
with  success.  The  trial  was  indeed  continued  :  but  the  end  for 
which  God  sent  it,  was  accomplished.  Had  God  removed  the 
thorn,  it  is  possible  that  the  apostle  might  have  been  "  exalted 
above  measure,"  and  might  thereby  have  suilered  irreparable 
loss  in  his  soul:  but  by  sanctifying  the  trouble,  God  confirmed 
him  in  his  humility,  and  reiulcred  him  a  distinguished  in- 
strument of  good  to  his  church.  Now  it  is  in  this  manner 
that  God  often  answers  the  petitions  of  his  people  :  and  it  is 
of  great  importance  that  we  bhould  be  apprized  of  this,  lest 
we  be  temptetl  to  ask  with  the  wicked,  •'  What  profit  is  there 
tliat  we  should  pray  unto  him?"  li'  it  be  a  blessing  to  have 
aflliction  removed,  it  is.  a  f;;r  richer  blessing  to  have  it 
sanctified  for  our  spiritual  and  eternal  good.] 

That  the  a])ostle  considered  his  petition  as  completely 
answered,   will  appear  from 

IV".  The  effect  which  this  sticcess  instantly  produced  upon 
his  mind 

From  this  moment  all  his  sorrows  were  turned  into  joy 
[St.  Paul  did  not  merely  submit  to  the  divine  will,  and 
bear  with  patience  a  trial  wliich  he  could  not  remove;  but  he 
even  gloried  in  his  tribulations  ;  and  made  those  very  infir- 
mities, which  just  before  had  been  a  subject  of  such  pathetic 
lamentation,  an  occasion  of  joy  and  triumph.  It  is  thus  that 
every  Christian  is  called  to  juanifcst  his  acquiescence  in  the 
appointments  of  Heaven:  he  should  count  it  all  joy  when  he 
falls  into  divers  temptations,  mid,  being  strengthened  unto 
all  patience  and  long-suffering  with  joi/fuhicsa,  he  should 
give  thanks  unto  the  Father,  who,  by  trials,  is  fitting  him  for 
glory  '.] 

The  consideration  that  Christ  would  be  glorified  in  him, 
was  sufficient  to  counterbalance  all  that  he  had  suffered, 
or  miglit  yet  suffer  for  his  sake 

[The  honour  of  Christ  wtis  dear  unto  the  apostle,  and 
should  be  dear  unto  all  who  call  themselves  Christians.  The 
continuance  of  the  trial  in  the  apostle's  flesh,  was  an  occasion 
of  Christ's  more  abundant  kindness  towards  him.  His  com- 
passionate Saviour  drew  nigh  unto  him,  and  dwelt  as  it  were, 
upon  him  ;  as  God,  by  the  symbol  of  his  presence,  had  for- 
merly rested  on  the  tabernacle  in  the  wilderness ".  And  as 
the  rebellious  Israelites  had  been  constrained  to  acknowledge 
the  presence  of  God   with  Moses,  so   were   Paul's  enemies 

constrained 

*■  Hib.  v.  7.  '  Jam.  i.  -2.     Col.  i,  11,  12.         "  ivicrKr,,x'on- 


448  THE    SUCCESS    OF    FEllVEXT    PRAYER.       (o88.) 

constrained  to  acknowledge  tliat  Christ  was  with  liini  of  a  truth. 
The  more  weak  and  contemptible  he  was  in  their  eves,  the 
more  they  must  be  compelled  lo  glorify  Christ,  by  whom  he 
was  strengthened  in  his  spirit,  and  made  successful  in  his 
ministrations.  And  if  more  glory  might  be  brought  to  Christ 
by  means  of  these  infirmities,  he  was  not  only  willing  to  en- 
dure them,  but  ready  to  glory  in  them  even  unto  death'.] 

Exhortation 

Let  us  enquire  into  the  cause  of  our  troubles 
[The  rod  has  a  voice  v/hicli  we  ought  to  hear™:  and,  if 
we  would  attend  to  it,  would  discover  to  us  many  hidden  but 
grievous  abominations,  which  lurk  unseen  in  our  hearts.] 

Let  us  carry  them  all  to  a  throne  of  grace 
[It  is  to  little  purpose  to  complain  of  them  to  our  fellow- 
creatures:   but  "  God  never  says  to  any.  Seek  ye  my  face  in 
vain."] 

Let  us  exercise  faith  in  tho  Lord  Jesus  Christ 
[He  says  to  us,  "  Believe  in  God  ;  believe  also  in  me"." 
He  is  God,  equal  with  the  Father;  and  "  in  him  all  fulness 
dwells."  His  promise  is  addressed  to  all  his  suffering  and 
tempted  people;  and  the  truth  of  it  shall  be  experienced  bv 
them  all.  Only  let  us  believe  in  him  ;  and  no  adversary  shall 
be  too  strong,  no  calamity  too  heavy,  no  duty  too  ditiicult; 
for  "  all  things  arc  possible  to  him  that  believeth."] 

'  Phil.  i.  20.  *"  Mic.  vi.  q.  "  John  xiv.  1. 


DLXXXIX.      THE    PRAYER    OF    JABEZ. 

1  Chron.  iv.  10.  j^jid  Jabez  called  on  the  God  of  Israel,  say- 
ing, Oh,  that  thou  zcon/dest  bless  me  indeed,  and  enlarge  nn/ 
coast,  and  that  thine  hand  might  be  with  me,  and  that  thou 
wouldest  keep  me  from  evil,  that  it  may  not  grieve  me.  And 
God  granted  him  that  zvhich  he  requested. 

Remarkable  is  the  lionour  which  God  puts  upon 
prayer — 

And  numberless  are  the  instances  wliich  are  recorded 
of  its  efficacy — 

Jabez  is  here  mentioned  in  a  Ions;  cataloorue  of  names' — 

'-^'      "  But 


\ 

(589.)  THE    PRAYER    OF    JABEZ.  449 

But  while  the  names  only  of  others  are  recorded,  lie  is 
particularly  noticed — 

He  is  even  dectared  to  have  been  more  honourable 
than  all  his  brethren — 

This  distinction  indeed  might  be  given  him  on  account 
of  his  primogeniture — 

But  it  was  certainly  still  more  due  on  account  of  his 
piety — 

Like  the  patriarch  Jacob,  he  "  wrestled  with  God,  and 
prevailed" — 

I.  The  import  of  his  prayer 

In  its  primary  sense  it  evidently  related  to  temporal 
blessings 

[God  had  promised  his  people  an  inheritance  in  Canaan 

But  they  were  not  able  ot"  themselves  to  drive  out  the  inha- 
bitants— 

Jabez  therefore,  sensible  of  his  insufficiency,  prayed  to  God 
for  help — 

He  begged  for  the  blessing  of  God  upon  his  own  endea- 
vours— 

He  desired  to  be  preserved  from  the  dangers  to  which  his 
military  exploits  would  expose  him — 

And  to  have,  through  die  divine  interposition,  an  enlarged 
inheritance  in  the  promised  land — 

These  requests  he  urged  with  a  significant  and  earnest 
plea*—] 

But  there  is  reason  to  think  it  had  also  a  spiritual 
meaning 

[The    earthly    Canaan    Wcis    typical    of    the    heavenly 
kingdom — 

The  enemies  also  that  were  to  be  driven  out,  were  typical 
of  the  enemies  with  whom  the  Christian  has  to  contend — 

Moreover,  the  assistance,  which  God  rendered  to  his 
people,  was  intended  to  shew  us  what  aid  we  might  expect 
from  him — 

And  what  evil  will  a  child  of  God  deprecate  so  much  as 
sin  ? — 

Surely 

*  Almost  all  Hebrew  names  had  some  peculiar  signification.  Jabez 
signified  sorrow :  the  name  was  given  him  in  remembrance  ot  the 
unusual  sorrows  his  mother  endured  in  childbirth.  And  it  waa  in 
reference  to  this  that  he  deprecated  the  evils  to  which  he  was  ex- 
posed ;  "  Keep  me,"  &c.  lest  I  be  Jabez  in  my  experience,  as  well 
as  in  my  name. 

You  V,  G  G 


4.50  THE    PRATER    OF    JABEZ.  (589.) 

Surely  nothing  is  so  "  grievous"  to  him  as  the  prevalence  of 
corruption '' — • 

Well  therefore  may  Jabcz  be  consider^l  as  looking  beyond 
this  world — 

And  as  imploring  a  secure  possession  of  his  heavenly  in- 
heritance— ] 

In  both  these  views  the  prayer  is  well  worthy  of  our 
notice 

II.  The  excellence  of  it 

It  is  the  sentiment,  rather  than  the  expression,  that 
gives  excellence  to  prayer — 

But  in  both  respects  we  may  admire  that  before  us — 
It  was 

Humble 
[He  felt  his  entire  dependence  upon  the  power  and  grace 
of  God — 

This  is  intimated  not  merely  in  the  petitions  offered,  but 
in  the  very  manner  in  which  they  were  offered — "  Oh, 
that,"  &c. 

Such  humility  is  absolutely  necessary  to  render  prayer  ac- 
ceptable— 

The  more  we  abase  ourselves,  the  more  will  God  exalt  us — 

Let  this  be  remembered  in  all  our  addresses  at  the  throne 
of  grace — ] 

Diffusive 
[Jabez  did  not  content  himself  with  a  mere  general  pe- 
tition— 

He  opened  distinctly  his  several  wants  to  God — 

A  similar  conduct  is  proper  for  us  also*^ — 

Not  that  God  needs  to  be  informed  of  our  wants,  or  that 
he  will  hear  us  for  our  much  speaking  "^ — 

But  we  need  to  recite  our  wants,  in  order  to  impress  our 
own  minds  with  a  sense  of  our  utter  helplessness  and  unwor- 
thiness — ] 

Importunate 
[He  enforced  his  request  with  a  very  earnest  plea — 

Nor,  in  reference  to  sin,  could  any  plea  be  more  proper  for 
Mm — 

We  indeed  should  urge  the  prevailing  name  of  Jesus — 

But  we  may  also  properly  deprecate  sin  as  "  grievous"  to 
our  souls—' 

Yea,  a  disposition  to  do  this  is  both  an  evidence  of  our 
sincerity,  and  a  pledge  of  the  divine  acceptance  — 

And, 

k  Rom.  vii.  24.  *  Phil.  iv.  6.  ^  Matt.  vi.  7,  8, 


(589-)  THE    PRAYER    OF    JABEZ.       '  45I 

And,   in  pleading  thus,  we  may  well  adopt  the  words  of 
Jacob ' — ] 

Believing 
[The  title,  by  which  he  addressed  the  Deity,  argued  his 
faith  in  God — 

It  expressed  a  confidence  in  God  as  the  hearer  of  prayer*^ — 
It  is  in  this  way  that  we  also  should  approach  the  Deityg — 
Without  sufh  faith  our  petitions  will  have  but  little  effect*" — 
But  with  it,  they  shall  never  go  forth  in  vain' — ] 

Prayer  possessing  such  qualities  could  not  fail  of  success 

III.  The  success  with  which  it  was  attended 

We  have  no  detailed  account  of  God's  kindness  to- 
wards him — 

But  we  are  informed  that  God  granted  him  all  that  he 

requested 

[If  Jabez  was  not  straitened  in  asking,  much  less  was 

God  in  giving — 

"  Thor prayer  of  the  upright  is  God's  delight" — 
We  cannot  possibly  enlarge  our  requests  too  much — 
We  lose  much  by  not  using  more  of  holy  vehemence''— 
The  promises  made  to  us  exceed  not  our  desires  only,  but 

our  conceptions' — 

Petitions  offered  in  faith,  have,  as  it  were,  the  force  of 

commands'" — 

The  more  we  abound  in  them,  the  more  we  shall  find  that 

saying  true" — 

And  often  will  God  vouchsafe  us  an  instantaneous  answer" — ] 

Let  us  therefore  take  encouragement  from  this  concise 

history 

[Many  and  great  are  the  blessings  we  need  from  God — 
But  the  throne  of  his  grace  is  always  open  to  us — 
Let  us  then  spread  all  our  sins,  and  wants  before  him — 
Let  us  approacli  him  as  our  God  in  Christ  Jesus — 
Let  us  view  him  as  a  gracious  answerer  of  prayer  •* — 
And  our  success  shall  surely  correspond  with  that  of  Jabez — 
"  God  never  did,  or  will,  say  to  any,  Seek  ye  my  face  in 

vain  " — ] 

Application 

«  Gen.  xxxii.  26.  '  lb.  28.  *  Heb.  xi.  6. 

''  Jam.  i.  6,  7.  *  Mark  xi.  24.  ''  2  Kings  xiii.  I9. 

'  Eph.  iii,  20.  "  Isai.  xlv.  11.  °  Ps.  Ixxxi.  lo. 

•  Ps.  cxxxviii.  3.  P  Ps.  Ixv.  2.  and  Ivii.  2. 

G  G  2 


^;^2  the  prayer  ok  jabez.  (589) 

Appi^ication 

[Let  all  now  call  to  mind  their  several  wants  and  neces- 
sities— 

Let  nothing  be  thought  too  small,  or  too  great,  to  ask — 
Let  our  prayers,  like  that  of  Jabez,  be  daily  recorded  in 

heaven — 

Let  the  pressure  of  our  wants,  and  the  richness  of  our 
prospects,  stimulate  us — 

Let  us  expect  the  accomplishment  of  that  glorious  pro- 
mise''— 

And  in  due  time  our  prayers  shall  be  turned  into  everlasting 

praises — ] 

^  John  xiv.  13,  14. 


DXC.     Enoch's  walking  with  god. 

Gen.  V.  24.     And  Enoch  walked  with  God,  and  he  was  not : 
for  God  look  him. 

THE  cares  of  a  family  are  by  no  means  imconipatible 
with  a  life  of  devotedness  to  God.  The  man  distinguished 
for  his  piety  above  all  others  in  the  antediluvian  world, 
had  a  very  numerous  offspring ^  to  whom  doubtless  he 
paid  every  attention  in  his  power:  yet  he  was  not  impeded 
in  his  spiritual  course;  but  found  time  to  serve  his  God, 
as  much  as  if  he  had  been  free  from  all  concern  about 
this  present  world. 

VV^e  shall  consider 

I.  His  conduct 

His  "  walking  with  God  "  implies 

I.  Agreement 

[Enoch  was  once  alienated  from  God,  like  others'',  and 

full  of  enmity  against  him  both   in  heart  and  life';  once  he 

"  walked  after  the   flesh,"  according   to  the   course  of  this 

world,  and  altogether  contrary  to  God  ^     But  now  he  was 

reconciled 

*  His  eldest  son,  Methuselah,  was  born  to  him  at  the  age  of  sixty- 
five;  after  which  he  continued  for  the  space  of  three  hundred  years  to 
beget  sons  and  daughters. 

°  Eph.  iv.  18.  '  Rom.  viii.  7.     Col.  i.  21. 

"  Koni.  viii.  1.     Eph.  ii. -2.     Lev.  xxvi.  27,  28. 


(590.)         Enoch's  walking  with  god.  453 

reconciled   to  God  through  faith  in  Christ*^ And  was 

brought  by  tliis  means  to  an  agreement  with  him  botli  in  mind 
and  will. 

Thus  must  all  of  us  obtain  reconciliation  with  (iod  throu'j^h 
the  blood  of  Christ,  before  we  can  resemble  this  eminent 
saint ;  for  it  is  "  not  possible  for  two  to  walk  together  except 
they  be  agreed  ^"] 

2.  Familiarity 

[Friends  who  associate  much  together,  contract  a  fami- 
liarity with  each  other  :  they  open  to  each  other  their  sorrows 
and  their  joys  :  they  consult  each  other  in  their  difficulties; 
and  maintain  with  the  greatest  freedom  a  mutual  intercourse. 
Thus  did  Enoch  with  liis  God.  He  considered  God  as  his 
friend  :  he  had  familiar  access  to  him  at  all  times  :  he  opened 
to  him  all  his  wants,  all  his  fears,  all  his  trials :  he  did  no- 
thing without  first  asking  counsel  of  his  friend,  and  engaging 
his  assistance. 

Nor  was  this  an  honour  peculiar  to  him  :  it  is  the  duty  and 
the  privilege  of  all  the  saints :  we  may  go  and  knock  at  the 
door  of  our  friend,  and  he  will  always  open  unto  usE -.  we 
may  have  access  to  him  with  boldness  and  with  confidence, 
even  in  his  most  private  apartments '':  we  may  ask  what  we 
will  of  him,  and  he  will  do  it  for  us'.  He,  on  the  other  hand, 
will  come  and  knock  at  our  door;  and  will  come  in  and  sup 
with  us  ^ :  he  will  communicate  to  us  his  secrets ' ;  and  will 
in  ten  thousand  ways  manifest  himself  unto  us  as  he  does  not 
unto  the  world"".] 

3.  Affection 

[Affection  is  the  very  essence  of  friendship  :  mere  agree- 
ment or  familiarity  are  of  little  value  without  it  :  where  this 
does  not  e.xist,  the  intercourse  cannot  be  such  as  is  implied  in 
walking  with  God.  Enoch  loved  his  God,  in  a  measure,  with 
all  his  heart,  and  mind,  and  soul,  and  strength  :  God  would 
never  have  given  him  a  special  testimony  of  his  approbation, 
if  his  heart  had  been  destitute  of  this  sacred  tiame.     He  went 

forth 

'  It  is  said  in  Heb.  xi.  5.  that  Enoch  was  "  translated  by  faith :" 
and  tliougli  that  fiiith  might  have  more  immediate  respect  to  some 
promise  given  him  relative  to  his  translation,  yet  we  can  scarcely  con- 
ceive but  that  it  had  a  further  respect  to  the  promised  Messiah.  And 
this  idea  is  greatly  strenglliened  by  the  account  St.  Jude  gives  of 
liim,  ver.  14,  15.  If  Enoch  prophesied  of  Christ's  second  coming, 
doubtless  he  was  not  ignorant  of  his^"r5^  advent. 

*'  Amos  iii.  3.  «  Matt.  vii.  7,  8. 

''  James  iv.  8.     Eph.  iii.  12.     Heb.  .x.  19. 

'  John  XV.  7.  k  Rev.  iii.  20.     John  xiv.  -23. 

'  Ps.  XXV.  14.  ""  John.  xiv.  21,  22. 

GG    3 


454  Enoch's  walking  with  god.  (590.) 

forth  to  meet  bis  God,  as  Adam  was  wont  to  do  in  his  state  of 
innocence:  he  looked  forward  with  joy  to  the  seasons  when 
he  should  again  renew  his  fellowship  with  him  :  he  studied  to 
avoid  every  thing  that  might  in  any  respect  grieve  him;  and 
made  ii  the  great  object  of  his  life  to  do  what  was  pleasing  in 
his  sight. 

It  is  in  this  way  that  we  also  are  to  walk  with  God :  we 
must  commune  with  him  not  by  constraint,  but  wiHingl}^  and 
of  a  ready  mind".  We  must  delight  ourselves  in  him°.  His 
lovinij-kindness  must  be  better  to  us  than  life  itself  :  and  it 
mustbe  as  marrow  and  fatness  to  us  to  serve  and  honour 
him ".] 

How  acceptable  to  God  this  conduct  was,  we  may 
learn  from 

II.  His  reward 

The  manifestations  of  God's  presence  and  favour  which 
he  continually  enjoyed,  were  a  rich  recompence  for  any 
self-denial  which  he  exercised,  or  any  exertions  which  he 
used,  to  please  his  God.     But,  besides  all  these,  God 

1 .  Exempted  him  from  death,  the  common  lot  of  all 

men 

[All,  the  righteous  as  well  as  the  wicked,  must  pay  the 
penalty  of  death,  which  has  been  entailed  on  them  by  the 
sin  of  Adam,  and  been  richly  merited  by  their  own  personal 
transgressions.  But  God  has  been  pleased  to  exempt  from 
it  one  in  the  old  world,  and  one  in  the  new'.  This  testimony 
of  his  approbation  God  vouchsafed  to  Enoch.  He  took  him 
from  a  persecuting  and  ungodly  world,  who  probably  enough 
were  seeking  to  destroy  him  on  account  of  his  faithful  ad- 
monitions'.  He  took  him  in  the  prime  of  life,  without  any 
previous  pain  or  sickness.  To  some  indeed  it  might  appear  a 
calamity  to  be  taken  away,  in  the  midst  of  his  useful  labours, 
and  while  his  family  were  still  looking  up  to  him  for  instruc- 
tion and  support :  but  he  thought  it  "  far  better  to  depart  and 
to  be  with  Christ,"  than  to  prolong  his  days  in  the  midst  of 
a  tempting  and  ungodly  world  ;  and  God  gave  him  the  desire 
of  his  heart. 

We,  however  diligent  in  walking  with  God,  cannot  hope  to 
participate  in  such  a  rew  ard  as  this.  But  death  shall  be  dis- 
armed of  its  sting,  so  that  it  shall  be  to  us  rather  an  object  of 

desire, 

*   1  .Tohn  i.  3.  "  Ps.  xxxvii.  4,  ''  I's.  Ixiii.  3. 

'   Ps.  ]x:ii.  5.  '  Compare  2  Kings  ii.  11.  with  the  text, 

'  lu  Heb.  xi.  5.  hefore   cited,  jL-is   said  "  he   was   not  found." 

This  may  refer  to  some  search  made  hy  his  friends  (see -2  Kings  ii. 

15.)  or  rather  by  his  eueinies,  (see  1  Kings  xviii.  10.) 


(590.)         Enoch's  walking  with  god.  455 

desire,  than  of  fear  and  terror*:  and  while  the  most  stout- 
hearted sinner  trembles  at  its  approach,  ue  shall  be  enabled 
not  only  to  meet  it  with  serenity  and  composure,  but  to 
triumph  over  it  as  a  vanquished  enemy  ".] 

2.  Exalted  him  both  in  body  and  in  soul  to   a  more 
immediate  enjoyment  of  his  presence 

[While  Enoch  was  in  the  body,  he  could  not  endure  the 
full  splendor  of  the  divine  glory":  he  could  only  behold  his 
God  through  the  dark  medium  of  faith',  or,  at  most,  be  per- 
mitted to  "  see  his  back  parts^/'  But  God  translated  him,  both 
in  body  and  soul,  to  the  highest  heavens ;  making  him  thereby, 
not  only  an  eminent  type  of  Ciu'ist's  ascension,  but  an  earnest 
and  pledge  to  us,  that  our  bodies  shall  hereafter  be  raised  to 
a  participation  of  the  happiness,  which  our  glorified  souls 
shall  enjoy  at  their  departure  from  the  body.  To  what  extent 
the  blessedness  of  every  individual  will  be  advanced  by  the 
re-union  of  the  soul  and  body,  it  is  not  possible  to  sav  :  but  it 
is  reasonable  to  suppose,  that  that  which  consummates  our  re- 
ward, will  greatly  cidiance  our  felicity.  This,  however,  Enoch 
had  not  to  wait  for  ;  he  received  his  full  reward  at  once  ;  and 
was  thereby  distinguished  from  all  those  disembodied  spirits, 
which,  though  perfected  in  glory,  waited  for  their  complete 
happiness  till  the  day  of  judgment.  The  happiness  of  Enoch 
in  communing  with  God  on  earth  was  doubtless  exceedino* 
great:  but  when  he  arrived  at  the  full  fruition  of  the  divine 
glory,  his  blessedness  as  far  exceeded  all  that  he  had  before 
experienced,  as  the  early  dawn  is  surpassed  by  the  meridian 
light. 

It  need  not,  however,  be  any  matter  of  regret  to  us,  that 
we  are  not  to  expect  this  reward;  since,  on  our  dismission  from 
the  body  we  shall  instantly  be  in  Paradise;  and  at- the  day  of 
resurrection,  we  shall  have  our  bodies  raised  to  a  participation 
of  our  bliss.] 

3.  ]\fade  him  a  most  distinguished  monument  to  the 
whole  world,  of  the  love  he  bears  to  those  who  seek 
communion  with  him 

[We  know  but  litde  of  the  state  of  those  who  are  gone 
into  tlie  invisible  world,  though  we  believe,  from  the  w^ord  of 
God,  that  they  arc  completely  happy.  But  here  is  an  evidence 
to  our  very  senses,  that  none  shall  be  suffered  to  "  seek  God's 
face  in  vain."  Who,  after  beholding  such  an  interposition  of 
the  Deity,  such  an  honour  conferred  on  a  "  man  of  like 

passions 

*  2  Cor.  v.  4.  "1  Cor.  xv.  55.  *  1  Tim.  vi.  16. 

y  1  Cor.  xiii.  12.  '  Exod.  xxxiji.  23. 

G    G    4 


456  Enoch's  walking  with  god.  (590.) 

passions  with  ourselves,"  can  doubt  one  moment  of  the  ac- 
ceptance which  all  shall  find,  who  serve  their  God  in  sincerity 
and  truth  ^  ? 

In  this  view  then  we  may  consider  his  reward  as  an  earnest 
of"  ours.  We  shall  not  be  left  without  many  expressions  of 
God's  love  even  in  this  world,  if  we  endeavour  to  walk  closely 
with  him.  But,  whether  our  present  state  be  more  or  less 
joyous,  we  are  sure  that  in  the  eternal  world  we  shall  not  lose 
our  reward.  We  need  only  to  consider  the  exalted  condition 
of  this  distiniTuished  saint,  and  we  may  see  in  him  the  blessed- 
ness reserved  for  us.] 

Infer 

1.  What  an  honourable  character  is  the  Christian  ! 
[We  consider  those  as  honourable  who  associate  with 

great  men  on  earth  :  but  the  Christian  has  higher  company 
than  earthly  monarchs;  he  walks  with  God  himself;  and  God 
is  not  ashamed  to  call  him  his  friend  ''.  In  some  sense,  the 
Christian  is  already  translated  into  God's  kingdom  %  is  ad- 
mitted into  the  heavenly  Zion,  and  is  joined  to  the  society  of 
glorified  saints  and  angels ''. 

Let  every  one  then  walk  worthy  of  this  high  calling  ;  and, 
in  a  dignified  contempt  of  all  inferior  objects,  endeavour  to 
attain  this  sublime  privilege  in  its  highest  perfection.] 

2.  What  a  happy  character  is  the  Christian  ! 

[His  singularity  may  bring  upon  him  much  odium  and 
persecution.  But  what  need  he  to  regard  the  society  of  men, 
who  enjoys  fellowship  with  God  .^  One  smile  from  his  almighty 
friend  is  sufficient  to  counterbalance  all  the  indignities  that 
can  possibly  be  cast  upon  him.  Yet,  after  all,  his  hap- 
piness in  this  world  is  but  as  the  drop  before  the  shower- 
When  he  has  filled  up  the  measure  of  his  obedience,  God 
takes  him  to  himself;  a  band  of  angels  are  sent  to  bear  his 
spirit  to  the  regions  of  the  blest.  It  must  not  be  said,  *^  He 
dies;"  but  merely,  that  "  God  translates  him"  from  a  world 
of  sin  and  misery,  to  a  world  of  blessedness  and  glory.  "  Such 
lionour  have  all  his  saints ;"  God  grant  it  may  be  ours  for 
ever  and  ever !  ] 

*  Isai.  Ixiv.  5. 

••  Heb.  xi.  iG.     James  ii.  23.     John  xv.  15. 

•  Col.  i.  13.  ^  Heb.  xii.  22,  23. 


[    457     ] 


DXCI.       A    SENSE    OF    WEAKNESS    CONDUCIVE    TO 
STRENGTH. 

2  Cor.  xii.  lo.     When  I  urn  zceak,  then  am  I  strong. 

THERE  are  many  things  in  scripture  wliich  appear 
inconsistent  and  contrary  to  truth.  Christ  is  represented 
as  God,  and  yet  a  man;  as  the  Lord  of  David,  and  yet 
his  son;  as  a  lion,  and  yet  a  lamb.  And,  as  his  person 
is  thus  variously  described,  so  is  his  work :  he  is  said  to 
heal  us  by  his  own  stripes,  and  to  give  us  life  by  his 
death.  Cut,  however  strange  such  expressions  may  seem, 
they  contain  many  important  truths.  In  the  same  manner 
the  apostle's  words,  which  we  have  now  read,  may  be 
thought  to  in)ply  a  contradiction:  but  they  accord  with 
the  experience  of  all  God's  people,  and  justly  deserve 
the  most  attentive  consideration. 

In  discoursing  on  this  paradoxical  assertion,  we  shall 
illustrate,  conjinn,  and  improve  it. 

I.   Illustrate  it 

A  part  of  David's  history  will  help  us  to  elucidate  the 
words  before  us 

[When  die  champion  of  the  Philistines  defied,  and  ter- 
rified, the  whole  army  of  Israel,  David,  "  a  stripling,"  with- 
out armour,  defensive  or  oflfensive  (except  a  sling  and  a  stone) 
went  forth  against  him ;  and,  though  unused  to  war  himself 
entered  into  combat  with  that  experienced  and  mighty  war- 
rior. But  the  weaker  he  was  in  himself,  the  more  confident 
was  he  in  his  God ;  and  instead  of  being  intimidated  by  the 
threatening  aspect,  and  boasting  derenninHtions  of  his  adver- 
sary, he  was  as  assured  of  viciui^,  as  if  he  had  seen  his  enemy 
already  under  his  feet\] 

But  the  context  will  give  the  best  clue  to  the  apostle's 
meaning 

[St.  Paul  laboured  under  a  heavy  trial,  which  he  calls  a 
thorn  in  his  flesh \  Apprehensive  that  this  would  counteract 
his  usefulness  in  the  world,  he  cried  most  earnestly  to  the  Lord 
Jesus  Christ  to  remove  it  from  him.  But  his  Lord,  not  judg- 
ing it  expedient  to  grant  him  his  request,  promised  him  (what 
was  incomparably  better)  more  abundant  communications  of 

grace, 

'  1  Sam.  xvii.  45—47.  ?  Ver  7,  8. 


458  A  SENSE  or  weakness  p91-) 

grace,  whereby  he  should  obtain  in  a  more  advantageous  man- 
ner the  desires  of  his  soul.  Observe  the  effect — Paul  remained 
as  weak  as  ever ;  but,  being  persuaded  that  Christ's  power 
should  be  the  more  magnified  through  his  weakness,  he  was 
satisfied;  yea,  rather,  he  made  that  a  matter  of  joy  and  tri- 
umph, which  had  just  before  been  a  source  of  the  greatest 
trouble.  He  was  well  assured  that,  however  unable  he  was  in 
himself  either  to  bear  his  trials,  or  to  fulfil  his  duties,  he  could 
not  but  succeed,  when  his  almighty  friend  was  pledged  to 
succour  and  support  him.] 

The  apostle's  assertion  being  equally  applicable  to  all 
believers,  we  shall 

II.  Confirni  it 

A  sense  of  weakness  necessarily  tends  to  make  us  strong, 
inasmuch  as  it  makes  us 

1.  Watchful  against  temptations 

[If  we  conceive  ourselves  to  be  strong,  we  shall  be  fearless 
of  temptation;  and  by  exposing  ourselves  to  it,  shall  be  in 
greater  danger  of  falling :  whereas,  if  we  feel  our  utter  weak- 
ness, we  shall  not  only  pray,  "  Lead  us  not  into  temptation," 
but  shall  carefully  shun  the  places,  th<^  books,  the  company, 
that  may  ensnare  us.  Like  Joseph,  we  shall  not  parley  with 
the  tempter,  but  flee  in  haste :  or,  if  we  cannot  flee,  we 
shall  oppose  our  enemy  at  first;  and  thus  vanquish  that, 
which,  if  it  had  time  to  gather  strength,  would  soon  van- 
quish us.] 

2.  Importunate  in  prayer 

[It  is  the  sick  alone  who  calls  for  a  physician;  they  who 
are  strong  in  their  own  conceit,  will  never  pray  in  earnest ; 
but  he  who  feels  his  need  of  divine  assistance  will  seek  it  at  a 
throne  of  grace.  Now  if  we  do  not  pray  for  God's  aid,  v^e 
cannot  receive  it ;  and  therefore  in  the  hour  of  trial  shall 
surely  fail.  But,  if  wc  pray  with  importunity  and  faith,  we 
shall  obtain  the  things  we  ask  for ;  and  consequently  shall 
be  upheld,  while  others  fall.  It  was  by  this  means  that  Paul 
obtained  strength;  "he  prayed  to  the  Lord  thrice:"  the 
answer  vouchsafed  to  his  petition  dissipated  all  his  fears,  and 
strengthened  him  with  might  in  his  inner  man:  and  similar 
means  will  always  be  attended  with  similar  success.] 

3.  Dependent  on  Christ 

[In  proportion  as  we  fancy  ourselves  strong,  we  must  of 
necessity  confide  in  our  own  strength ;  the  consequence  of 
which  may  be  sufficiently  seen  in  the  repeated  falls  of  Peter. 
But,  if  we  are  conscious  that  we  are  wholly  without  strength, 
and  can  do  nothing  of  ourselve^swe  shall  be  more  simple  and 
R  uniform 


(591.)  CONDUCIVE    TO    STRENGTH.  459 

uniform  in  our  dependence  on  Clirist.  Now  Christ  will  never 
suffer  those  who  trust  in  him  to  be  confounded.  He  would 
consider  it  as  an  impeachment  of  his  own  veracity,  if  he  did 
not  give  them  "  grace  sufficient  for  them :"  consequently  we 
never  are  so  truly  strong,  as  when  we  are  deeply  convinced  of 
our  own  utter  impotence] 

This  truth  enters  deeply  into  the  experience  of  all  the 
Lord's  people  :  we  shall  therefore  endeavour  to 

III.   Improve  it 

Among  the  various  lessons  which  it  teaches  us,  let  us 
especially  learn  two 

1.  Not   to  be  too   much  elated  on  account  of   any 
manifestations  of  the  divine  favour 

[Paul  was  caught  up  into  the  third  heavens;  but  soon 
afterwards  we  behold  him  crying,  with  much  anguish  of 
mind,  under  a  severe  affliction.  Thus  it  may  soon  be  with  us. 
Indeed  the  seasons  most  distinguished  by  God's  favour  to  us, 
are  often  most  distijiguished  also  by  Satan's  malice.  It  was 
immediately  after  they  had  received  peculiar  tokens  of  God's 
love,  that  he  assaulted  Paul"^,  and  Peter'',  and  Christ  himself^. 
Let  us  then,  when  most  highly  favoured,  "  rejoice  with  trem- 
bling V'  and  not  while  harnessed,  boast  as  if  we  had  put  off 
our  armour  ^.J 

2.  Not  to  be  too  much  dejected  on  account  of  our 
manifold  infirmities 

[Jacob  was  lamed  by' God  himself,  that  he  might  know 
he  had  not  prevailed  by  his  own  strength  ''.  And  Paul  had  a 
thorn  in  the  tlesh  given  him,  "  lest  he  should  be  exalted 
above  measure."  Now  our  infirmities  are  very  painful :  but 
they  are  necessary,  in  order  to  keep  alive  in  our  minds  a  re- 
membrance of  our  own  weakness  and  vileness:  and,  if  we  do  but 
carry  them  to  God  in  fervent  prayer,  he  will  glorify  himself 
by  means  of  them,  and  "  perfect  his  strength  in  our  weakness." 
"  Let  the  weak  then  say,  I  am  strong ' ;"  Jet  them  "  be  strong 
in  the  Lord,  and  in  the  power  of  his  might  •- ;  "  and,  doubtless, 
they  shall  receive  that  effectual  succour,  which  believers,  in  alJ 
ages,  have  experienced ',  and  shall  invariably  find  their 
"  strength  according  to  their  day  "  of  trial "".] 

•^  Ver.  4.  "  Matt.  xvi.  17,23. 

"  Matt.  iii.  17.  and  iv.  1.  ^  Ps.  ii.  ii. 

8  1  Kings  XX.  11,  '^  Gen.  xxxii. -25. 

'  Joel  iii.  10.  ^  Eph.  vi.  10. 

1  Heb.  xi.  34.  •"  Deut.  xxxjii.  25. 


46o     ) 


DXCII.      HOLY    AMBITION    ENCOURAGED. 

Phil.  iii.  13 — 15.  Brethren,  I  count  not  myself  to  have  ap- 
prehended: hut  this  one  thing  I  do,  forgettiiig  those  things 
zchich  are  behind,  and  reaching  forth  unto  those  things  zcfiick 
are  before,  I  press  toward  the  mark,  for  the  prize  oj  the  high 
calling  of  God  in  Christ  Jesus.  Let  us  therefore,  as  many 
as  be  perfect,  be  thus  minded. 

TRUE  religion  aftbrds  such  perfect  satisfaction  to  the 
mind,  that  from  the  time  we  become  possessed  of  it,  we 
lose  our  relish  for  other  things,  and  feel  ourselves  at  rest, 
as  having  attained  the  summit  of  our  ambition  \  But 
though  we  cease  to  hunger  or  thirst  after  the  vanities  of 
time  and  sense,  our  appetite  for  spiritual  blessings  is 
quickened  :  nor  can  the  richest  acquisitions  content  us,  as 
long  as  there  remains  any  thing  further  to  be  enjoyed. 
This  was  St.  Paul's  experience.  He  had  been  appre- 
hended and  arrested,  as  it  were,  by  the  Lord  Jesus,  in 
order  that  he  might  be  made  to  possess  all  the  treasures 
of  f^race  and  glory  :  and,  from  that  hour,  he  could  never 
be  satisfied  with  any  thing  short  of  the  full  enjoyment 
of  them  ^  And,  while  he  cherished  this  holy  ambition 
j\i  his  own  bosom,  he  recommended  it  earnestly  to  all 
others. 

There  are  two  things  which,  in  the  words  before  us, 
he  recommends  from  his  own  example 

I.  An  humble  sense  of  our  present  attainments 

St.  Paul,  though  so  eminent,  entertained  but  low 
thoughts  of  himself 

[Never  was  there  a  man  more  distinguished  than  he, 
whether  we  consider  in  general  his  love  to  God'  and  man**, 
or  examine  the  particular  graces  that  adorned  his  soul '.  He 
not  only  was  not  inferior  to  any  other  apostle  ^,  but  he  laboured 
more  abundantly  than  they  all?.  Yet,  from  an  impartial 
view  of  himself,  as  compared  with  the  requirements  of  God's 

law, 

'  John  vi.  35.  "  2  Cor.  v.  14.     Acts  xx.  24.     and  xxi.  13. 

*  Ver.  12.  "  Rom.  ix.  1 — 3.     Phil.  ii.  17. 

*  Sympathy,  2  Cor.  xi.  29  ;  Contentment,  Phil.  iv.  11,  12; 
Dead.iess  to  the  world,  Gal.  vi.  14;  Industry,  Uom.  xv.  19;  Self- 
denial,  1  Cor.  ix.  15.  -^^ 

*  2  Cor.  xi.  5.  and  xii.  11.         81  Cor.  xv.   10. 


(592.)  HOLY    AMBITION     ENCOURAGED.  461 

law,  and  the  example  of  his  divine  Master,  lie  was  constrained 
to  confess  that  he  had  not  yet  attained  that  measure  either  of 
knowledge  or  of  holiness,  which  it  was  his  duty,  and  his  pri- 
vilege, to  [)Osscss.  This,  I  say,  he  found  from  an  exact  com- 
putation '•,  and  has  recorded  it  for  the  instruction  of  the  Church 
in  all  ages.] 

In  this  respect  he  proposes  himself  to  us  as  an  example 
[The  word  "  perfect,"  in  the  close  of  the  text,  is  not  to 
be  ur)derstood  in  the  strictest  sense  (for  then  it  would  contradict 
what  he  had  before  said')  but  as  signifying  that  degree  of 
maturity  at  which  the  generality  of  Christians  arrive''.  To 
persons  of  this  description  he  says,  "  Be  thus  minded  :"  and 
surely  it  is  impossible  not  to  feel  the  propriety  of  the  exhor- 
tation. Let  an}'  one  of  us,  even  the  best  amongst  us,  compare 
himself  with  the  perfect  law  of  God,  or  with  the  spotless 
example  of  our  Lord,  and  will  he  not  find  in  himself  deficien- 
cies without  number  ?  Let  him  even  compare  himself  \vith 
Paul,  a  man  of  like  passions  with  ouceelves,  and  will  he  not 
appear  a  dwarf,  a  very  child  in  comparison  of  him  ?  Let 
him  examine  himself  with  respect  to  every  Christian  grace 
and  see  whether  he  do  not  fall  very  far  short  of  that  bright 
pattern  r  Well  then  may  all  of  us  confess,  that  "  we  have  not 
yet  apprehended  that  for  which  we  have  been  apprehended 
of  Christ  Jesus."] 

This  however  is  not  to  discourage  us,  but  to  stimulate 
us  to 

IL  A  diligent  pursuit  of  higher  attainments 

Glorious  was  the  ardour  with  which  the  apostle  was 
animated  in  his  high  calling 

[He  considered  himself  as  "called  by  a  reconciled  God" 
to  enter  the  lists  in  the  Christian  race,  and  as  now  actually 
contending  for  the  prize.  Much  of  his  ground  had  he  already- 
passed  over ;  but,  like  the  racers  in  the  Olympic  games  he 
"  forgot  what  was  behind,"  and  was  mindful  only  of  that 
which  yet  remained  for  him  to  do.  He  saw  the  prize  in  full 
view,  and  strained  every  nerve'  in  order  to  obtain  it:  and  the 
nearer  he  approached  the  goal,  the  more  earnestly  did  he 
"  press  forward,"  desiring  nothing  but  to  "  finish  his  course 
with  joy."  This  was  "the  one  Thing  which  he  did."  No- 
thing else  occupied  his  mind,  nothing  else  was  deemed  worthy 
of  one  moment's  attention.  Nothing  could,  in  his  apprehen- 
sion, be  lost,  if  that  prize  were  gained  ;  nor  any  thing  gaine^^  i 
if  that  prize  were  lost.] 

In 

*•  ?^oyi^o/^a,.  i  Ver.  12. 

^  1  Cor.  ii.  6,  and  xiv.  20.  and  Eph.  iv.  13.       '  i7riKT(wf*tff  ,j. 


462  HOLY    AMBITION    ENCOURAGED.  (592.) 

In  this  \vay  he  exhorts  us  also  to  prosecute  the  great 
concerns  of  our  souls 

[The  same  jjiize  which  was  set  before  him  is  held  up  to 
US  also  :  and  we  are  called  by  God  to  i  im  for  it.  It  may  be 
that  we  have  both  done  and  suffered  much  for  God  already : 
but  we  must  not  think  of  any  thing  that  is  passed  (except  for 
the  pu)pose  of  humbHng  ourselves,  or  of"  glorifying  God)  we 
must  be  intent  only  on  present  duty,  and  engage  in  it  with  all 
our  might.  To  get  forward  must  be  our  constant  uniform 
endeavour.  It  is  "  the  one  thing  needful."  As  persons  run- 
mn<f  in  a  race  find  no  time  for  loitering  or  diversion,  but 
distinguish  themselves  from  mere  spectators  by  the  exertions 
tbev  make ;  so  must  we  manifest  to  all  around  us  that  we  have 
but  one  pursuit,  witli  which  we  are  determined  that  nothing 
shall  interfere,  and  which  we  will  never  relax,  till  we  have 
reached  the  goal.] 

This  subject  is  of  peculiar  use 

1.  For  reproof 

[How  are  they  condemned,  zeho  have  never  yet  begun  the 
Christian  race  !  Vo  they  expect  to  win  the  prize  without 
running  for  it?  This  cannot  be:  "  the  kingdom  of  heaven 
suffereth  violence,  and  the  violent  must  take  it  b}^  force'"." 
Still  more  are  they  condemned  nJw  would  discourage  others 
that  are  engaged  in  the  contest.  Are  they  "like  minded"  with 
the  apostle,  whose  one  endeavour  is,  to  damp  the  ardour  which 
they  will  not  emulate.''  Nor  are  they  less  worthy  of  reproof 
who  have  relaxed  their  diligence  in  the  ways  of  God.  To 
sucb  Paul  says,  "  ye  did  run  well ;  who  hath  hindered  you ""  I 
Yes  ;  enquire  diligently  wlio  or  what  hath  hindered  you  :  for 
vou  had  better  be  stripped  of  all  that  you  possess,  than  be 
impeded  by  it  in  your  Christian  course.  Shake  off  then  the 
thick  clay  from  your  feet" :  put  aside  the  garment  that  obstructs 
your  progress" :  mortify  the  flesh  that  pleads  for  indulgence'': 
and  "  run  with  patience  the  race  that  is  set  before  you."] 

2.  For  encouragement 

[Some  perhaps  are  faint,  and  ready  almost  to  giv<;  up  the 
contest.  But  behold  the  prize  :  w  ill  not  that  repay  i  And  is 
!  not  the  attainment  of  it  certain,  if  you  hold  on  your  way^? 
■  Yea  more,  shall  not  your  strength  be  renewed,  if  only  you 
1  vait  upon  your  God'  .''  In  a  few  more  steps  you  will  reach 
t  he  goal :  and  will  you  stop  when  the  prize  is  already,  as  it 
w  ere,  in  your  hands  ?  O  press  forward  :  follow  the  apostle  : 
env  dure  to  the  end ;  and  receive  "  the  crown  of  glory  that 
fadv   ^-th  not  away."  ] 

"«  ,    Gal.  V.  7.  "  Hab.  ii.  6. 

"  1    ieb.  xii.  1.  liflri^traTc*  a/<i«gT»af ;  See  Beza's  note  on  those  words. 

p   1     Cor.  ix.  24-«-27.        ^  M^^.  xxiv.  13.         '  Isai.  xl,  29—31. 


[     463     ] 


DXCIII.       PRESENT  TROUBLES   NOT  TO  BE  COMPARED 
WllH   THE   rUTUUE  GLORY. 

Rom.  viii,.  iS.  /  reckon  that  the  sufferings  of  this  present  time 
are  not  xcorlhy  to  he  compared  zcith  the  glory  which  shall 
be  revealed  in  us. 

AN  expectation  of  ultimate  advantage  is  that,  which 
2;ives  activit}'  to  men  in  every  situation  of  life.  But,  while 
it  operates  with  full  force  in  things  relating  to  this  world, 
its  influence  is  scarcely  felt  by  the  generality  of  mankind 
in  relation  to  things  spiritual  and  eternal.  Hence  they 
are  easily  drawn  aside  from  the  path  of  duty  by  the 
allurements  of  time  and  sense,  or  driven  from  it  by  the 
terrors  of  persecution  :  whereas,  if  they  would  duly 
estimate  the  pleasures  or  pains  of  this  present  life,  and 
weigh  them  in  a  balance  against  the  glory  and  felicity  of 
the  w^orld  to  come,  they  would  be  stimulated  to  patience 
and  diligence  in  well-doing,  since  they  could  liot  but  see 
with  the  apostle,  that  the  one  were  not  worthy  to  be  named 
in  comparison  of  the  other.     We  shall 

I.  Compute"  the  suflferings  of  this  present  time 

\_"  Man  is  born  to  trouble,"  and  every  man  must  expect 
his  share  of  it  in  this  world.  But  the  saints  have  a  greater 
portion  of  it  than  others. 

In  common  zcith  others,  they  are  called  to  endure  pain  of 
body,  distress  of  mind,  loss  of  friends,  embarrassment  of  cir- 
cumstances, and  every  other  evil  incident  to  this  mortal  state. 

But  besides  ail  this,  they  have  many  Xx'va^s  pecidiar  to  them- 
selves. From  zvithin,  they  are  often  ])owed  down  under  a 
sense  of  guilt,  or  under  their  indwelling  corruptions  :  they  are 
sometimes  harassed  with  temptations,  which,  as  fiery  darts, 
wound  and  inflame  their  inmost  souls:  and  sometimes  they 
are  overwhchned  with  the  hidings  of  their  Father's  face,  and 
ready  to  sink  in  utter  despair.  How  grievous  these  sensations 
are,  no  words  can  adequately  express.  They  are  also  not  a 
little  tried  froin  tcithout.  The  contempt,  the  hatred,  the 
persecutions  they  endure,  are  often  grievous  to  be  borne ; 
and  would  shake  their  fidelity,  if  they  were  not  upheld  and 
strengthened  by  their  God. 

Let 


464  PRESENT    TROUBLES    NOT    TO    BE  (593.) 

Let  this  accumulated  load  be  weighed  as  in  a  balance,  and 
it  will  be  found  exceeding  heavy,  insomuch  that,  "  if  in  this 
life  only  they  had  hope,  the  saints  would  be  of  all  men  most 
miserable."] 

ir.  Compute  the  glory  that  shall  be  revealed 

[There  is  a  glory  that  shall  be  revealed  to  us,  and  a  glory 
that  shall  be  revealed  in  us :  both  of  these  are  included  in  the 
words  before  us*";  and  taken  together,  they  comprise  all  the 
glory  and  felicity  of  heaven. 

The  very  place  to  which  we  shall  be  admitted,  is  described 
by  all  the  powers  of  language,  in  order  to  convey  to  us  some 
faint  idea  of  its  beauty ".  There  we  shall  behold  all  the  angelic 
hosts  with  the  spirits  of  just  men  made  perfect;  (how  bright 
and  blessed  an  assembly  must  that  be!)  yea,  we  shall  see  the 
Lamb  of  God,  that  very  Jesus  who  was  crucified  for  us,  seated 
on  his  throne ;  and  we  shall  behold  the  Father  also  face  to 
face ;  we  shall  see  him  as  he  is,  in  all  the  brightness  of  his 
glory. 

Together  with  this,  we  ourselves  shall -be  fully  changed 
into  the  image  of  our  God ;  we  shall  resemble  him  both  in 
body  and  soul,  as  far  as  finite  creatures  can  resemble  the 
infinite  Jehovah.  We  shall  also  participate  the  blessedness  of 
the  Deity  :  and  every  vessel,  according  to  its  capacity,  shall 
be  filled  with  joy. 

But  it  is  in  vain  to  estimate  what  is  so  infinitely  above  our 
comprehension;  for  "  we  know  not  yet  what  we  shall  be." 
Even  our  present  privileges  surpass  all  that  the  carnal  eye,  or 
ear,  or  heart,  has  ever  seen,  or  heard,  or  conceived  *^ ;  much 
more  therefore  must  the  happiness  of  heaven  infinitely  exceed 
all  that  language  can  express,  or  imagination  conceive.] 

III.  Balance  the  two  together 

[Sufferings,  of  whatever  kind,  are  painful  to  flesh  and 
blood  ;  but  when  estimated  according  to  the  word  of  God, 
they  are  light,  mixed,  and  momentary.  How  light  are  they 
in  comparison  of  what  we  deserve,  or  what  they  might  be, 
or  of  what  Jesus  endured  for  us,  or  of  what  myriads  of  our 
fellow-creatures  are  now  enduring  in  hell !  Besides,  amidst 
them  all,  we  have  innumerable  mercies  for  which  to  be  thank- 
ful t  and,  if  they  were  continued  throughout  our  whole  lives, 
they  would  be  short  as  the  twinkling  of  an  eye,  in  comparison 
of  the  state  to  which  we  are  hastening. 

But  the  glory  that  awaits  us  is  exceeding  great,  even  "  a 
weight "  as  great  as  the  soul  with  its  most  enlarged  powers  is 
able  to  support.     It  is  also  unmixed  with  any  alloy  of  sin,  or 

sorrow : 

"  «»?  i)/*»t.  "  Rev.  xxi.  10—23.  •*  1  Cor.  ii.  9. 


(593.)       COMPARED   WITH  THE  FLTTURE  GLORY.  465 

sorrow:  and  its  duration  will  beeterna/,  even  co-existent  with 
the  soul  itself. 

What  comparison  then  is  there  between  them?  So  inHnitely 
does  the  .i^lory  exceed  all  the  sufferino-s  that  we  can  endure  in 
this  life,  that  if  we  add  hyperbole  to  hyperbole,  and  strain  all 
the  powers  of  language  and  of  thought,  to  express  the  diiTe- 
rence",  we  never  can  do  justice  to  the  subject,  or  declare  a 
thousandth  part  of  that  which  really  exists.] 

Improvement — We  may  learn  from  hence 

1.  How  to  judiie  of  God's  dispensations 

[To  those  who  look  no  farther  than  to  the  present  life, 
"the  ways  of  God  appear  unequal;"  since  the  godly  are 
oppressed,  and  the  wicked  triumph.  But  let  eternity  be  taken 
into  the  account,  and  all  the  seeming  inequalities  will  vanish  : 
the  godly  will  be  recompensed  for  their  sufferings;  and  the 
wicked  will  receive  the  due  reward  of  their  impieties.  The 
Judge  of  all  the  earth  will  not  only  do  right,  but  v.ill  manifest 
the  equity  of  all  his  dispensations.] 

2.  How  to  compose  the  minds  of  others 

[When  persons  are  com[)laining  that  their  trials  are  ex- 
ceeding heavy,  and  that  they  are  ready  to  faint  because  of  them, 
we  sb.ould  lead  them  to  view  their  sufferings  in  a  wai/  of  com- 
parison, or  ///  a  Tcai/  of  contrast.  We  should  compare  the  good 
they  lose,  or  the  evil  they  sustain,  with  the  good  and  evil  that 
are  beyond  the  grave  :  or  we  should  contrast  the  good  to 
be  enjoyed  in  a  life  of  sin,  with  the  evil  which  sin  will 
hereafter  bring  upon  us  ;  or  the  evil  to  be  sustained  in  this 
lite,  with  the  good  with  which  it  shall  hereafter  be  compen- 
sated. Jn  either  of  these  methods  ^  we  may,  with  God's  help, 
put  an  end  to  their  murmuring  ;  and  make  them  willing  to 
bear  their  present  afflictions  in  expectation  of  the  benefit  that 
will  result  from  them.] 

3.   How  to  regulate  our  own  conduct 
[We  are  apt  to  indulge  impatience  under  onr  trials;  and 
to  shew  a  vindictive  spirit  towards  our  persecutors.     But  we 
should  view   our  sufferings   as  ordered    by  God   himself  in 

number, 

'  See  2  Cor.  iv.  17.  in  tl;e  Greek. 

'  The  scriptures  point  out  these  distinctly  :  they  compare  present 
with  tulure  ^odd,  IJeb.  xi.  16.  and  present  evil  with  iutuie,  Luke 
xii.  5.  So  aibo  they  contrast  present  good  with  future  evil,  Keel, 
xi.  0.  and  present  evil  with  future  good,  Heh.  x.  34.  And  the 
efiect  ot  both  these  methods  in  composing  the  Blind  is  intimated  in 
2  Cor.  iv.  18. 

Vol.  v.  H  h 


**^       466  PRESENT    TROUBLES,  &C.  (593.) 

number,  weight,  and  duration,  and  consider  ihem  as  means  ap- 
pointed by  him  for  the  perfecting  of  his  work^vithinus.  Then 
we  shall  not  stand  up  to  avenge  ourselves,  or  give  way  to  an 
imdue  depression  of  mind;  but.  shall  commit  ourselves  to  God 
in  silent  resignation,  and  wait  for  our  recompense  in  the  eter- 
nal world.] 


DXCIV.       THE    MAGNANIMITY    OF    THE    APOSTLES. 

Acts  V.  41,  42.  And  they  departed  from  the  presence  of  the 
council,  rejoicing  that  they  were  counted  worthy  to  suffer 
shame  jor  his  name.  And  daily  in  the  temple,  and  in  every 
house,  they  ceased  not  to  teach  and  preach  Jesus  Christ. 

IN  the  annals  of  the  world  we  find  many  examples  of 
magnanimity,  which  excite  our  admiration,  and  shame 
the  lowness  of  our  attainments.  But  it  may  well  be 
doubted  whether  any  single  instance  which  we  read  of 
in  profane  history,  will  stand  the  test  of  close  examina- 
tion. Pride  and  ostentation  were  almost  invariably  the 
fountain  from  which  the  most  specious  actions  of  heathens 
flowed :  and  in  proportion  as  the  principle  was  bad,  the 
action  itself  also  must  have  been  depraved.  But  in  the 
passage  before  us,  we  behold  a  greatness  of  mind  which 
was  truly  admirable,  and  in  every  point  of  view  worthy 
of  our  imitation.  In  discoursing  upon  the  conduct  of  the 
apostles  as  it  is  here  set  forth,  we  shall 

I.  Illustrate  their  magnanimity 

The  whole  of  their  spirit  and  conduct  on  this  occasion 
was  in  the  highest  degree  worthy  of  their  high  calling 

I.  They  gloried  in  all  their  sutferings  for  Christ's  sake 
[Poor  and  illiterate  men  are  apt  to  be  disconcerted  if 
called  into  the  presence  of  their  superiors,  especially  if  those 
superiors  have  the  power  and  inclination  to  oppress  them  under 
the  forms  of  law.  But  these  poor  fishermen,  when  summoned 
before  the  supreme  council,  pleaded  their  own  cause  with  un- 
daunted firmness,  testifying  against  their  very  judges,  that 
they  had  crucified  the  Lord,  and  exhorting  them  to  believe  in 
him  as  tlieir  exalted  Prince  and  Saviour. 

After  having  been  unjustly  imprisoned,  and  miraculoiisly 
delivered  from  their  confinement,  they  were  again  summoned 
before  theif  oppressors,  and  again,  though  without  either  in- . 
i^  vective 


(594.)       THE  MAGNANIMITY  OF  THE  APOSTLES.        467 

vective  or  complaint,  they  vindicated  their  conduct  in  an  un- 
answerable manner:  and,  notwithstanding  they  were  beaten, 
and  menaced  with  severer  treatment,  and  might  therefore  have 
felt  indio-nation  rise  in  their  bosoms,  they  lost  sight  of  all  the 
injuries  which  they  themselves  had  sustained,  and  gloried  in 
their  sufferings  as  an  honour  conferred  upon  them,  an  honour 
of  which  they  deemed  themselves  utterly  unworthy.] 

2.  They  persisted  unalterably  and  indefatigably  in  the 
path  of  duty 

[Though  they  gloried  at  present  in  their  sufferings,  it 
might  have  been  expected  that  they  would  be  very  cautions 
of  exposing  themselves  to  the  increased  resentment  of  their 
persecutors.  But  they  well  knew  that  Jesus  Christ  was  the 
only  Saviour  of  the  world,  and  that  all  must  eternally  perish 
\vho  did  not  believe  in  him.  They  therefore  lost  no  time,  but 
instantly  resumed  their  labours  both  in  pubhc  and  in  private. 
They  declared  the  death  of  Christ  to  have  been  an  atonement 
for  sin  ;  they  testified  of  his  resurrection  and  ascension  to 
carry  on  his  work  in  heaven ;  and  they  proclaimed  a  full, 
a  free,  an  everlasting  salvation  to  all  that  would  believe  in  his 
name.  This  was  the  obnoxious  doctrine  which  they  were 
forbidden  to  preach  :  but  they  proceeded  on  this  one  prin- 
ciple, that  they  were  bound  to  ''  obey  God  rather  than  men  :" 
and  they  were  determined  to  sufler  the  last  extremities  rather 
than  swerve  from  the  path  of  duty,  or  relax  their  exertions 
for  the  instruction  and  salvation  of  immortal  souls. 

But  it  was  not  their  perseverance  that  we  admire,  so  much 
as  the  spirit  and  temper  with  wliich  they  conducted  them- 
selves throughout  the  whole  of  their  trials:  they  shewed  a 
firmness  that  was  invincible;  but  without  petulance,  without 
anger,  without  ostentation,  without  comphiint.  They  acted, 
not  from  self-will,  but  from  zeal  for  their  Lord,  and  love  to 
their  fellow-creatures:  and  their  glorying  was,  not  from  a 
proud  conceit  of  being  martyrs  to  their  cause,  but  from  a 
persuasion  that  to  suffer  any  thing  for  Christ  was  the  greatest 
iionour  that  could  possibly  be  conferred  on  mortal  men  ;  since 
it  gave  them  an  opportunity  of  manifesting  their  love  to  Christ, 
and  rendered  theui  conformable  to  his  blessed  image.] 

Such  being  the  example  which  they  have  set  us,  we 
would 

II.  Recommend  it  to  your  imitation 

We  are  required  to  "  be  follouers  of  them  who  through 
faith  and  patience  now  inherit  the  promises."  Iherefore, 
that  we  may  indeed  be  such 

H  H  2  1.  Let 


468         THE  MAGNANIMITV  OF  THE  APOSTLES.       (594-) 

1.  Let  US  get  that  love  to  Christ,  which  was  the  govern- 
ing princii)le  in  their  hearts  ^ 

[Without  a  snpn  ine  love  to  Christ,  it  is  in  vain  to  hope 
that  we  shall  attain  to  any  eminence  in  the  divine  life,  or 
indeed  to  any  real  experience  of  it.  We  shall  never  be  willing 
to  endure  much  for  him,  much  less  be  able  to  glory  in  suffer- 
ings and  shame  for  his  sake,  if  our  hearts  do  not  burn  with 
love  towards  him  from  a  sense  of  what  he  has  done  and 
suffered  for  us.  This  therefore  is  the  first  thing  we  are  con- 
cerned to  seek  after:  let  us  get  the  knowledge  of  Christ  as 
our  crucified,  risen,  and  exalted  Redeemer,  and,  under  the 
constraining  influence  of  his  love,  devote  ourselves  entirely  to 
his  service.] 

2.  Let  US  be  steadfast  in  our  obedience  to  the  will  of 

Christ 

[We  shall  find  many  things  both  from  within  and  from 
wiihcjut  that  will  endanger  our  fidelity  to  Christ.  But  nothing 
must  be  suffered  to  divert  us  from  the  path  of  duty.  'We 
owe  allegiance  indeed  to  our  governors  in  all  things  lawful; 
but  if  their  commands  be  opposite  to  those  of  God,  there  can 
be  no  doubt  whom  we  are  to  regard  in  preference,  and  to 
whose  authority  we  must  yield  obedience.  We  must  there- 
fore arm  ourselves  equally  against  the  allurements  of  inward 
temptation,  and  the  terrors  of  outward  persecutiun  ;  and  have 
it  as  an  established  principle  in  our  hearts,  that  nothing  is,  on 
any  account,  to  interfere  with  our  duty  to  God.] 

3.  Let  us  account  it  an  honour  to  suffer  for  our  Lord 
[Sooner    or  later  we  must  have  a  cross  to   bear,   if  we 

will  be  followers  of  Christ.  We  maybe  screened  for  a  time  ; 
but  "  all  who  will  live  godly  in  Christ  Jesus  must  suffer  per- 
secution." Nor  should  any  be  ashamed  of  the  cross ;  but 
rather,  as  Moses  and  all  the  saints  of  old,  accounted  the 
reproach  of  Christ  to  be  their  honour,  and  loss  for  Christ  their 
gain*,  so  shouki  zee  rejoice  and  leap  for  joy,  if  we  be  counted 
worthy  to  endure  any  thing  for  our  blessed  Lord  ^  To  suffer 
for  him  is  represented  as  a  special  favour  conferred  on  us  by 
God  for  Christ's  sake;  a  favour  equal,  if  not  superior,  to  the 
gift  of  salvation  itself  ^  In  this  light  then  let  us  view  the 
cross  ;  and  we  shall  take  it  up  with  cheerfulness,  and  bear  it 
with  unshaken  constancy.] 

4.  Let  us  take  heed  to  our  spirit  when  we  are  under 
persecution 

[It 

•  Heb.  xi.  26.  and  x.  34. 

"  Matt.  v.  10 — 12.     1  Pet.  iv.  la^-iG.  .*  Phil.  i.  29. 


(594.)       THE  MAGNANIMITY   OF  THE  APOSTLES.       469 

[It  is  no  easy  matter  to  unite  firmness  and  constancy  with 
meekness  and  love.  We  are  in  danger  on  the  one  iiand  of 
yielding  to  intimidation,  or  on  the  other  hand,  of  iiuhdging 
an  angry,  complaining,  ostentations,  or  vindictive  S|)irit.  It 
may  he  well  therefore  frequently  to  set  hefore  us  the  examples 
of  our  blessed  Lord  and  i)is  apostles'',  that  we  may  follow  their 
steps,  who  returned  nothing  but  blessing  for  curses,  and  fervent 
prayers  for  despiteftd  persecutions.  The  whole  of  our  dutv  is 
contained  in  one  short  but  comprehensive  sentence  (may  God 
inscribe  it  on  all  our  heart-!)  "  Be  not  overcome  of  evil,  but 
overcome  evil  with  good''."] 

*  1  Pet.  ii.  20 — 23.     1  Cor.  iv.  12,  13.  ^  Rom.  .\ii.  21. 


DXCV.       OUR    DUTY    TOWARDS    THE    LORD    JESUS    CHRIST, 

Luke  xix,  40.     /  tell  7/011,  that  if  these  should  hold  their  peace y 

the  stones  zoould  imtnediateh/  cry  out. 

THE  exercise  of  the  affections  is  not  only  approved, 
but  applauded,  when  earthly  things  are  the  objecttj  of  our 
pursuit:   but,    when   the   soul   is   attracted   by   heavenly 
objects,  the  livelier  emotions  of  the  mind  are  deemed  en- 
thusiasm;  and  even  gratitude  itself  must  restrain  its  voice, 
lest  it  incur  the  censure  of  the  world.    J5ut,  whatever  con- 
struction  may   be   put  upon  our   conduct,   or   whatever 
difficulties  we  may  be  called  to  endure  in  the  disciiarge 
of  our  duty,  we  should  stiidy  to  approve  ourselves  toGod 
and  to  render  unto  him  the  honour  due   unto  his   name. 
At  the  time   of  our  Lord's  triumphant  entry  into  Jeru- 
salem "  the  whole  multitude  of  his  disciples  bei^an  to 
rejoice,  and  to  praise  God  for  all  the  mighty  works  that 
they  had  seen*."    13ut,  acceptable  as  this  tribute  of  praise 
was  to  God,  it  excited  only  envy  and   indionation  in  the 
breasts  of  the  malignant  Pharisees.    They  considered  this 
display  of  their  gratitude  as  a  just  ground  for  displeasure; 
and  therefore  desired  our  Lord  to  silence  then] ;  "  JVlaster," 
said  they,  "  rebuke  thy  disciples."     Our  blessed  Lord, 

however, 
•  Ver.  37. 

H  H    3 


470  OUR    DUTY    TOWARDS  (595.) 

however,  instead  of  rebuking,  vindicated  his  disciples  ; 
and  declared,  that  if,  from  any  motive  whatever,  they 
sliould  be  induced  to  withhold  their  grateful  acknowledg- 
ments, they  would  do  so  to  their  eternal  shame  :  "  I  tell 
you,"  Sec. 

In  discoursing  on  these  words,  we  shall 

I.  Shew  what  obligations  we  lie  under  to   magnify  and 
adore  the  Lord 

The  disciples  at  .that  time  had  abundant  reason  to 
praise  his  name 

I  T/iei/  had  seen  the  miracles  he  had  wrought,  and  espe- 
cially that  of  raising  Lazarus  from  the  grave  after  he  had  been 
dead  four  days'":  perhaps  many  of  them  had  themselves  ex- 
periencerl  his  power  to  heal.  From  what  they  had  seen  and 
heaifl,  they  were  assured  that  he  was  the  Messiah  so  long  pro- 
mised to  tlie  wojld':  and  thej/  regarded  his  advent  as  the 
must  zconderfal  expression  of  God^s  favour  toward  their  zehole 
nation.  L/Ould  the>/  then  keep  silence  ?  Were  they  to  be 
blamed  for  testifying  their  love  to  this  august  personage,  now- 
thai  they  saw  him  in  the  very  act  of  fulfilling  one  of  the  most 
nniuu kabie  of  all  the  prophecies'*?  When  they  were  thus 
highly  privileged  to  vvitncs*,  vvhat  "  many  prophets  and  kings 
had  in  vain  vi  islied  to  see  and  hear,"  would  they  not  have 
been  guilty  of  the  basest  ingraiitude,  if  they  had  held  their 
peace.?  If  Abraham  leaped  for  joy  at  a  distant  prospect  of 
that  period,  sijuiilcl  nor  tliey  mucn  rather' .?] 

But  our  obligations  to  praise  him  are  far  greater  than 
theirs 

[We  have  a  hr  clearer  knowledge  of  the  dignity  of  his 
person.  They  viewed  him  indeed,  as  "  a  great  Pro[)hel  ;"  and 
on  some  occasions  they  seemed  to  have  iliought  him  more 
dian  human:  but,  on  the  whole,  they  considered  him  as  a 
mere  man,  though  indeed  tlic  greatest  of  men.  But  we  know 
liim  to  be  "  God  manifest  in  the  flesh,"  even  *'  God  overall, 
blessed  tor  ever'."  And  shall  we  behold  in  him  such  adorable 
ni;.jesty  and  condescension,  and  yet  withhold  from  him  our 
tribute  of  praise? 

A^  C  also  are  far  better  acquainted  with  the  ends  of  his  mission. 
The  disciples  sii|)pose(l  that  he  was  sent  to  instruct  them  more 
fully  in  the  knowledge  of  God's  will,  to  deliver  them  from  the 
Koman  yoke,  and  to  make  them  a  prosperous  and  happy 
people.     But  we  know  that  he  came  to  deliver  us  from  the 

yoke 

'i  John  xii.  17,  \8.  '  '  Ver.  38. 

''  CcnipHie  '/ech.  ix.  9.  with  Juhnxii.  13 — 15.     *  John  viii.  56, 

'  1  Tini.  ill.  16.     Kom.  ix.  5.    "Heb.  i.  3.     Col.  ii.  9. 


I 


(595.)  THE    LORD    JESUS    CHRIST.  47I 

j^oke  of  sin  and  Satan,  to  reconcile  us  to  God  by  the  death  of 
his  cross,  to  teach  us,  not  by  his  word  only,  but  by  his  Spirit, 
and  finally,  to  save  us  with  an  everlasting  salvation.  Are  not 
ue  then  bound  to  bless  and  adore  his  name  ? 

Moreover,  we  have  a  far  deeper  insight  into ///e  ex/e;/^  o/" 
hia  benefits.  If  the  disciples  had  seen  their  nation  raised  to 
universal  empire,  and  enjoying  uninterrupted  peace  and  pros- 
erity,  they  would  have  been  well  satisfied,  and  would  have 
ooked  for  nothing  beyond  it,  especially  if  they  themselves 
were  exalted  ro  the  highest  offices  of  dignity  and  power.  But 
we  look  for  infinitely  richer  benefits  at  his  hands.  We  expect 
the  pardon  of  sin,  and  peace  with  God,  and  victory  over  our 
spiritual  enemies,  and  "  a  kingdom  thai  cannot  be  moved." 
Shall  zee  then  refuse  to  praise  him  ? ."  If  we  should  hold  our 
peace,  will  not  the  very  stones  cry  out  against  us  ?"] 

This  being  clear,  we  shall  proceed  to 

II.   Enforce  our  duty  from  some  additional  considerations 

That  we  may  be  excited  to  rend  the  air  with  our  accla- 
mations and  hosannas,  let  us  consider 

1 .  How  delightful  a  duty  this  is  ! 

[It  is  justly  observed  by  the  Psalmist,  that  it  is  not  only 
"  a  good,"  but  also  "  a  pleasant  thing  to  be  thankful."  Who 
can  doubl  which  were  the  happier,  the  disciples  who  shouted 
forth  the  praises  of  their  Lord,  or  the  Pharisees,  who,  with 
malignant  jealousy,  strove  to  silence  them  r  Indeed,  a  devout 
and  grateful  spirit  is  a  foretaste  of  heaven  itself;  and,  as  far  as 
relates  to  the  outward  exercise  of  their  affection,  the  disciples 
on  that  occasion  strongly  resembled  the  heavenly  hosts:  they 
all  were  penetrated  with  fervent  love  to  the  same  divine  object, 
and  exerted  all  their  powers  to  magnify  his  name.  Let  us 
then,  each  in  his  place  and  station,  be  followers  of  thera;  and 
our  happiness  shall  rise  with  our  employment,] 

2.  How  reasonable  it  is  ! 

[The  Pharisees,  if  they  had  been  asked  the  reason  of  their 
conduct,  would  doubtless  have  oflered  many  specious  argu- 
ments in  vindication  of  themselves.  They  might  hSve  imputed 
the  conduct  of  the  disciples  to  enthusiasm,  ostentation,  hj'po- 
crisy.  They  might  have  blamed  Jesus  for  suffering  them  to 
raise  such  a  tumult,  and  to  endanger  thereby  the  peace  of  the 
whole  city.  They  might  have  ascribed  his  acquiescence  to 
vain-glory,  and  a  love  of  popularity,  which  did  but  ill  accord . 
with  his  pretensions  to  wisdom  and  humility.  This  would 
have  appeared  very  satisfactory  in  their  eyes;  and  they,  like 
our  modern  Pharisees,  would  have  arrogated  to  themselves  the 
exclusive  name  of  rntioiial  Christians.  But  we  know  on  whose 
side  reason  was  in  the  instance  before  us  :  and  as  long  as 

H  H  4  infinite 


472  OUR    DUTY    TOWARDS  (595.) 

infinite  greatness,  and  unbounded  goodness,  deserve  our  admi- 
ration, so  long  will  it  be  reasonable  to  adore  our  Jesus  with  all 


our  niigbt. 


3.  How  necessary  it  is  ! 
[The  Pharisees  thought  that,  if  Jrsns  merited  any  respeet 
at  all,  his  diseijiles  should  have  regarded  him  only  with  silent 
reverenec,  instead  of  attracting*  so  much  attention  by  tlieir 
clam(nous  proceedings.  '  But  our  Lord  told  theni,  that  silent 
reverence,  however  great,  was  not  sufficient;  that  they  were 
bound  to  ij;ive  a  public  testimony  of  their  aiVection  ;  and  that, 
if  they  witldield  it,  they  vvould  be  traitors  to  his  cause.  Though 
theretbre  we  be  not  called  to  be ir  our  testimony  picci.->ely 
in  the  same  way,  yet  are  we  all  bound  to  confess  Christ  be- 
fore men  ^,  and  to  let  it  be  seen,"  Wliose  we  are,  and  whom 
we  serve." 

Shall  it  be  said,  That  there  is  no  such  occasion  now  for  our 
public  r.cknowledgments  as  there  was  then;  we  answer, 'I'hat 
the  world  needs  as  much  as  ever  to  have  their  attention  drawn 
to  Je^us,  an;l  to  be  stimulated  to  love  and  serve  him.  And,  if 
this  were  not  the  case,  still  it  jvould  be  pur  duty  to  confess  him 
openly,  since  in  heaven,  where  he  is  universally  known,  he  is 
universally  and  incessantly  adored.] 

Address  * 

1.  Those  mIk),   like   the  Pharisees,    have  no  heart  to 
adore  tb.e  Lord 

[It  is  not  dilllcult  to  determine  who  would  have  taken 
part  with  the  rlisciples,  and  who  with  the  Pharisees.  We  need 
only  ask,  '\'\'hat  is  our  conduct  iiorc'^  Are  we  frequently  and 
fervently  engaged  in  the  secret  exercises  of  the  closet,  and  are 
we  bold  in  confessing  Christ  before  an  ungodly  world  ?  Or  are 
we  formalin  secret  duties,  and  ready  to  blame  the  su|)erior 
zeal  of  others  ?  If  we  be  of  this  lattrr  class,  we  should  surely 
have  joined  the  Phr.risecs  in  their  opjiosition  to  the  disciples. 
To  such  then  we  say,  Deceive  not  yourselves  with  vain  ex- 
cuses; nor  think  to  justify  yourselves  by  coiulemning  others. 
Suppose  for  a  moment  that  the  disciples,  in  their  zeal,  had 
excecdcd<j|il^j^trict  bounds  of  prudence  and  propriety  :  was 
that  any  reasoif  yvhy  the.  I'harisees  should  render  Inm  no  j)raise 
at  all.''  V\  ;is  less  clue  ii<  m  thcrn,  because  others  jjaid  too  nnich? 
And  was  not  their  pretended  zeal  lor  propriety,  a  mere  cioke 

for 

e  Watt.  X,  32,  33. 

*  It  this  be  llie  S"il)joct  of  a  Commemoration  Sermon,  ihc  particular 
blessingblh.it  aie  conmicuioiatqd  s1k)u1(I  be  ope  ned  in  tluij  jjlaoe.  and 
th«  a>i(iitTce  be  exliorted,  in  \hcir  carnal  feasling,  not  to  be  unuiindt'ul 
of  that  A;;i/77///./  joy,  which  the  ocq^sjon  demai\ds.  hi  this  case,  iht; 
following  address  might   be  ouiitledT 


(.59-5.)  THE    LORD    JFSUS    CHRIST.  473 

for  their  own  envy  or  indifference  r  Away  then  with  such  base 
dispositions  as  they  manifested  ;  and,  instead  of  blaming  the 
zcil  of  others,  endeavour  to  "  2;lorify  Christ  with  your  bodf 
and  your  spirit  which  are  his''."  Far  be  it  from  us  to  f;ounte- 
jianc'e  excels:  but,  in  this  lukewarm  age,  we  are  far  more  in 
danger  of  erring  from  defect.  This,  at  least,  is  yowr  danger  ; 
and  therefore  lo  you  we  say,  "  Be  zealous  and  repent'."] 

2.  Those   "ho,    like  thft    disciples,    feci    their  hearts 
\varino(l   with   love  to  Chri?t 

[You  must  expect  to  meet  with  opposition  from  the  world, 
and  especially  from  j)roud,  envious,  malignant  Pharisees.  But 
let  not  the  fear  of  their  censures  deter  you  from  the  path  of 
duty  ''.  If  Jesus  have  given  up  his  life  for  you,  it  is  a  small 
matter  for  yon  to  give  up  your  names  for  him:  and  if  you 
will  not  bear  so  liglit  a  cross  as  that  of  being  called  by  some 
op])robrious  name  for  him,  you  have  little  reason  to  number 
yourselves  among  his  true  disciples'.  It  will  be  proper  indeed 
foi'  you  t<»  consider  times  and  places,  and  sometimes  to  lav  a 
restraint  on  your  feelings,  Je^t  by  an  unseasonable  disclosure 
of  them,  you  "  cast  your  pearls  before  swine,  that  will  only 
turn  and  reud  you""."  But  let  not  the  fear  of  man  be  the 
restraining  principle:  ratlier,  let  the  love  of  Christ  be  the  one 
motive  for  modt:rating,  as  well  as  for  exhibiting,  the  proofs  of 
your  love.  'J'hen  shall  you  in  due  season  have  a  public  testi- 
mony of ///v  approbation,  when  those  who  now  condemn  you 
shall  be  themselves  condemned.] 

''   1  Cor.  vi.  -20.  ^  Rev.  iii.  19.  "  Ileb.  xiii.  13. 

'  Matt.  X.  38.  "»  Matt.  vii.  6. 


DXCVI.       THE    GROUNDS    OF    PRAISE    TO    CHRIST. 

Rev.  i.  5,6.  Linto  him  that  loved  m,  audzcashed  us  fromour 
sins  i)i  his  own  hlo-jd,  and  hnth  made  us  kings  and  priests  unto 
God  and  his  Father:  to  him  be  g/orj/ and  dominion  for  ever 
and  ever.     Amen.  ♦ 

WIIII.E  men  contintie  in  a  natural  and  unrenewed 
state,  they  feel  very  little  crfatitiide  for  the  njercies  of 
Providence,  and  are  altogether  uniuindfnl  of  the  blessinirs 
of  redemption.  But  when  the  grace  of  God  has  wrought 
eftectually  on  their  hearts,  they  begin  to  view  his  hand 
in  ail  tlie  comfoits  they  enjoy,    and  to   bless  him  more 

especially 


474  THE  GROUNDS  OF  PRAISE  TO  CHRIST.         (596.) 

especially  for  the  wonders  of  redeeming  love.  Whenever 
they  are  in  a  frame  of  mind  at  all  suited  to  their  charac- 
ter, they  are  ready  to  burst  forth,  like  the  beloved  disciple, 
into  expressions  of  rapture  and  adoration. 

In  the  words  before  us  we  are  led  to  consider 

I.  The  grounds  of  our  love  to  Christ 

Doubtless  he  is  Morthy  of  our  love  for  his  own  sake, 
seeing  that  *'  he  is  fairer  than  ten  thousand,  and  altoge- 
ther lovely  * :"  but  he  is  also  to  beloved  on  account  of 
w  hat  he  has  done  for  us  : 

"  He  has  loved  us" 
[This  he  has  done  from  all  eternity :  he  has  done  it,  not- 
withstanding there  was  nothing  lovely  in  us,  neither  had  we 
any  love  for  him  ;  yea,  notwithstanding  there  was  every  thing 
in  us  that  was  hateful,  and  we  were  full  of  enmity  against  him  •». 
Tliough  he  never  manifested  any  love  to  the  angels  who  fell, 
yet  has  he  loved  us :  and  love  has  been  the  one  principle  that 
actuated  him  in  all  that  he  has  done  for  us'.] 

"  He  has  washed  us  from  our  sins  in  his  own  blood  " 
[Rivers  of  tears  were  insufficient  lo  wash  away  one  sin  : 
nor  was  there  any  fountain  in  the  whole  creation  that  could 
cleanse  a  guilty  soul.  He  therefore,  rather  than  we  should 
perish,  provided  one  for  us ;  and  suffered  his  own  sacred  body 
to  be  broken  up,  in  order  that  we  might  be  washed  in  his  pre- 
cious blood.  This  is  sufficient,  as  thousands  have  experienced, 
to  purge  from  sins  of  deepest  die;  and  every  believer,  however 
aggravated  his  past  iniquities  may  have  been,  may  glory,  in 
that  he  has  been  made  whiter  than  wool  or  snow  ''. 

O  what  love  was  this!  If  he  had  washed  us  in  the  blood  of 
slain  beasts,  or  sent  an  angel  to  die  for  us,  it  were  a  wonderful 
act  of  mercy  :  but  to  wash  us  in  his  own  blood  !  O  the  heights 
and  depdis  of  this  incomprehensible  love!] 

*'  He  has  made  us  kings  and  priests  unto  God  and  his 

Father" 

[Astonishing  is  the  exultation  which  the  believer  now 
enjoys :  even  Lazarus  was  greater  than  the  highest  monarchs 
upon  earth,  and  exercised  a  government  to  which  their  power 
could  not  extend.  The  Christian's  spiritual  enemie  are  under 
his  controul:  his  lusts  are  subjected  to  his  dominion';  and 
Satan  himself  flees  from  him  with  trepidation,  as  from  a  vic- 
torious prince  ^ 

With 

•  Cant.  V.  lo,  16.  *  Tit.  iii.  3.     Rom.  viii.  7. 

«  Eph,  V.  2,  25.     Gal.  ii.  ao.       *  Isai.  i.  18. 

'  Gal.  V.  24.  '  James  iv.  7. 


(596.)  THE  GROUNDS  OF  PRAISE  TO  CHRIST.  475 

With  this  dignity,  he  bears  also  that  of  priesthood.  Time 
was,  when  God  liimself"  would  avenge  the  insult,  if  even  a  kino- 
had  dared  to  invade  the  otlice  of  the  priesthood «:  but  now 
all  Christ's  ransomed  people  are  admitted  to  it^;  they  are 
anointed  to  it  with  an  holy  unction  ;  they  have  access  at  all 
times  within  the  vail;  and  they  offer  unto  God  continually 
the  sacrifices  of  prayer  and  praise.] 

It",  on  considering  these  things,  we  feel  love  and  o;rati- 
tade  rising  in  our  heai  ts,  let  us  learn  from  the  apostle 

II.  The  manner  in  which  we  should  express  it 

We  shoidd  not  rest  in  the  gift,  but  raise  up  our  minds 
unto  the  donor 

1.  We  should  contemplate  him  in  our  minds 

[The  abrupt  manner  in  which  the  apostle  introduces  this 
sonij  of  praise,  and  the  energetic  way  in  which  he  directs  our 
eyes  to  Christ',  sufHcienily  shew,  that  his  mind  was  filled  with 
his  subject;  and  that  he  had  a  lively  sense,  not  only  of  the 
ben(fits  conferred  on  him,  hut  also  of  the  excellency  of  that 
Saviour,  from  whom  they  were  derived.  Now  thus  it  should 
be  with  us:  "  Our  hearts  should  muse,  till  the  fire  kindles,  and 
\\c  speak  with  our  tongue,"  And  is  there  any  other  subject  in 
the  world  so  interesting,  so  noble,  so  profound  ?  Is  there  any 
other  being  to  whom  we  are  so  indebted,  or  in  the  contempla- 
tion of  whose  glory  we  can  rest  with  such  delight.''  Let  us 
ihen  keep  our  eyes  fixed  on  him,  till  we  exclaim  with  the 
prophet,  "  How  great  is  his  goodness  !  how  great  is  his 
beauty  "^ ! " 

2.  We  should  adore  him  with  our  lips 

[Higher  strains  of  adoration  cannot  be  paid  to  God  the 
Father,  than  are  here  olfered  to  Jesus  Christ'.  \^^e  therefore 
may  worship  him  as  tlie  supreme  God,  even  as  all  the  hosts  of 
saints  :ind  angels  are  doing  around  his  throne"".  He  has  all 
those  perfections  that  deserve  glory,  and  all  that  power  that 
is  entitled  to  dominion.  To  him  therefore  let  glory  and  domi- 
nion be  ascribed.  Let  us  never  be  afraid  (>f  honourino-  hiin 
too  much ;  Ibr  we  never  more  truly  exalt  the  Father  than 
when  we  lionour  the  Son  as  the  Father".]  -^ 

3.  We  should  glorify  him  by  our  lives 

[When  the  Apostle  ascribed  glory  and  dominion  to  Christ 
he  did  not  mean  to  except  himself  from  the  number  of  those 

who 


•  2  Chron.  xxvi.  16—21.  •>   i  Pet.  ii.  q. 

*  "  To  him,  to  him."  *  Zech. 
'  Compare  1  I'im.  vi.  15,  16.  and  1  Pet.  v.  11, 
-  Rev.  V.  12,  13.  «  Johnv.  23. 


IX.  17. 


476  THE  GROUNDS   OF  PRAISE  TO  CHRIST.         (596.) 

who  should  honour  his  perfections  and  submit  to  his  govern- 
ment: but  rather,  by  the  addition  ot"  "  Amen,"  he  purposely 
expressed  his  acquiescence  in  that  which  he  required  frorn 
others.  Thus,  without  claiming  any  exemption  for  ourselves, 
we  should  cordially  devote  to  him  the  souls  which  he  has 
purchased  with  his  blood  :  we  should  yield  to  his  authority  in 
all  tliat  he  commands;  and  seek  his  glory  in  all  that  we 
perform.] 

Address 

1  .•  To  those  who   are    unmindful   of  what  Christ  has 
done  for  them 

[It  scarcely  seems  credible  that  such  persons  should  be 
found  in  a  Christian  land  :  but,  alas  !  they  abound  in  every 
place.  But  let  them  blush  for  their. ingratitude.  Let  them 
know  too,  that  the  very  blood  whicli  was  shed  to  cleanse  them 
from  ti'icir  sins,  will  aggravate,  instead  of  removing,  their 
eternal  condemnation.] 

2.  To  those  who  are  doubting  whether  they  be  inte- 
rested in  what  Christ  has  Hone 

[We  are  not  to  ascertain  our  interest  in  Christ^rs^,  and 
then  to  go  to  Inm  for  salvation  ;  but  (Irst  to  go  to  him  tor 
salvation,  and  then,  from  lUe  exercises  and  fruits  of  our  faitli, 
to  conclude  that  we  do  indeed  belong  to  him.  If  the  time  that 
is  lost  in  doubting  and  questioning,  were  improved  in  fervent 
applications  to  him  for  mercy,  we  should  soon  be  enabled  to 
gay,  "  He  has  loved  //le,  and  given  himself  for  w2e°."  Instead 
of  asking,  Ain  1  washed  in  his  blood.?  go,  and  wash  in  it, 
and  be  clean.] 

3.  To  those  who  are  glorying  in  Christ  as  their  Saviour 
[What  a  heaven   upon  earth  do  you  enjoy  !  for,  what  is 

the  stale,  what  is  the  employment,  of  those  above  ?  They  are 
kings  seated  on  their  ihrones:  they  are  priests  offering  tlieir 
sacrifices  bidore  tlie  mercy-seat :  they  are  singing,  in  one  uni- 
versal chorus.  Salvation  to  God  and  to  the  Lamb,  buch  is 
your  state,  such  is  your  euiplojmcnt,  at  this  very  hour.  Jt  is 
not  said,  tliat  you  shall  be  vvaslied,  or  ahull  be  made  kings  and 
priests  uJbto  God,  but  that  you  already  possess  these  inestunable 
priviles^s.  Go  on  then,  ever  minUlul  of  tliese  mercies,  and 
of  bim  who  procured  them  for  you  by  his  blood:  and  give 
him  glory  and  dominion  for  ever  and  ever,  as  well  in  the 
rectitude  of  your  lives,  as  in  the  devotion  of  your  hearts.] 

°  Gal.  ii.  20. 


[     477     ] 

DXCVII.      THE    STATE    OF    GOd's    CHILDREN. 

Rom.  viii.  23.  And  not  onJi/  they,  but  ourselves  also  wJio  have 
the  first-fruits  of  the  Spirit,  even  zee  ourselves  groan  within 
ourselves,  icaiting  for  the  adoption,  to  wit,  the  redemption  of 
our  body. 

MUCH  is  spoken  in  the  scriptures  respecting  the 
happiness  of  the  saints — 

And  doubtless  they  are  on  many  accounts  the  most 
blessed  people  in  the  world — 

But  they  also  experience  in  a  great  degree  the  sorrows 
that  pervade  the  universe  — 

It  is  not  in  this,  but  in  the  future  world,  that  they  are 
to  attain  uninterrupted  felicity — 

The  apostle  is  here  encouraging  the  afflicted  Christians 
to  endure  their  trials  patiently  in  expectation  of  a  rich  and 
eternal  recompense — 

He  tells  them  that  the  whole  creation  were  supported 
under  their  [)resent  sutierings  by  a  hope  of  some  happier 
state — 

And  that  he  himself,  notwithstanding  the  privileges  he 
enjoyed,  participated  with  them  in  tlie  common  lot — 

We  are  naturally  led  to  consider 

I.  The  state  of  the  creation  at  large 

This  is  fully  described  in  tlic  four  verses  precedino^  the 
text — 

There  are  however  considerable  difficulties  in  the  pas- 
sage, which  are  much  increased  by  the  inaccuracy  of  the 
translation  — 

We  shall  briefiy  suggest  what  we  suppose  to  be  the 
sense  of  those  verses,  and  then  pass  on  to  the  consideration 
of  the  text 

[The   words,   translated  differently,  will  be  more  intel- 
ligible — 

It 

'  Ktjo-i?  should  be  uiiiform'y  translated,  as  it  is  in  \'er.  22. 
"  Crcd/ion."  \'erse  20.  (except  tlie  two  last  words)  should  be  in  a 
paremhesis.  'En'  jx^i^i  should  connect  ver,  19,  and  20.  "On,  in 
ver.  2i,s1i(uld  be  rendered,  "  t/iaf.'  The  whole  should  be  rendered 
thus:  "  For  the  earnest  expectation  of  the  creation  winteth  for  the  ?na- 
nifesiation  of  the  Sons  of  God  (for  the  creation  ivas  made  subject 
to  vaniti/,  not  ivilliug'y,  t)ui  by  reason  of  liim  uho  hat li  subjected  the 
same)  m  hope  that  the  creation  itself  also  sliuU,'  ^c.  '^c. 


478  THE    STATE    OF    GODS    CHILDllEX.  (5^7.) 

It  is  not  however  easy  to  determine  what  is  meant  by  "  the 
creation  " — 

Some  think  it  relates  to  the  Gentile  world-^ 

And  doubtless  they  are  in  a  state  of  sin  and  miserj',  to  which 
they  have  been  subjected  by  the  fall  of  our  first  parents — 

And  there  is  a  period  coming  wlien  they  shall  be  brouijht 
into  the  light  and  liberty  of  God's  children — 

For  this  period  too  they  may  justly  be  said  to  wait  and 
groan  '' — 

But  the  apostle  seems  to  be  speaking,  not  of  the  millen- 
nium, but  of  the  day  of  judgment,  when  "  our  bodies,"  as  well 
as  our  souls,  will  be  "  redeemed"  from  death — 

And  that  should  rather  be  dreaded  as  the  day  of  their  con- 
demnation, than  be  desired  as  a  day  of  salvation — 

Others  ap[)ly  the  vvorSs  to  the  brute  creation — ■ 

Certainly  the  brutes  are  subjected  to  much  misery  by  the 
sin  of  man — 

And  they  may  well  be  said  to  groan  for  deliverance  from 
their  sore  bondage — 

But  no  other  scripture  speaks  of  their  resurrection  to  a  hap- 
pier life — 

Much  less,  of  their  participating  "  the  glorious  liberty  of 
God's  children"— 

It  would  be  absurd  therefore  to  found  such  a  notion  on  so 
obscure  a  passage — 

The  jnost  probable  sense  of  the  words  is,  that  they  relate  to 
the  material  world — 

The  earth,  with  its  surrounding  atmosphere,  has  been  cursed 
for  the  sake  of  man  '^— 

Hence  have  proceeded  storms  and  pestilences  in  the  air, 
and  thorns  and  barrenness  in  the  ground  <> — 

The  scripture  too  seems  to  intimate  that  the  world,  after  its 
dissolution  by  fire,  shall  be  lormed  anew  ^ — 

For  this  period  the  creation  may,  in  some  sense,  be  said  to 
wait — 

Such  a  renovation  moreover  will  have  some  analogy  with 
"  the  redemption  of  our  bodies" — 

And  may,  though  doubtless  by  a  very  bold  figure,  be  called 
a  "  deliverance  from  the  bondage  of  corruption  into  the  glo- 
rious liberty  of  God's  children  " — ] 

Having  thus  endeavoured  to  throw  light  on  this  obscure 

passage, 

**  As  Christ  is  called  "  the  desire  of  all  nations,"  not  because  all 
nations  actually  desire  him,  but  because  they  would  desire  him  il 
they  knew  what  a  Saviour  he  is;  so  the  millennium  may  be  said  to 
be  waited  for  by  the  Gentiles,  notwithstanding  they  are  ignorant 
of  God's  purposes  respecting  it;  because,  if  they  knew  the  mercy 
reserved  for  them,  they  would  wrsf  for  it  with  an  earnest  desire. 

*=   Gen.  in.  17.  ^  lb.  ver.  18.  *  2  Pet.  iii.  rz,  13. 


(597-)  THE    STATE    OF    GOD's    CHILDREN.  47y 

passage,  we  proceed  to  speak  of  (what  is  both  more  cer- 
tain and  more  important) 

II.  The  state  of  God's  children 

It  is    "  not  only  tlie   material  world,"  or  its  ungodly 
inhabitants,  that  wait  for  a  change — 

The  very  children  of  God  themselves  are  in  a  similar 
predicament— 

Tiiey  do  indeed  enjoy  "  the  first  fruits  of  the  Spirit" 
[The  first-fruits  were  apart  of  any  produce,  devoted  to 
God  Qs  an  acknowledgment  that  the  whole  was  from  him — 

And,  while  they  sanctified,  they  assured  also  to  the  offerers 
the  comfortable  possession  of  the  remainder  "^ — 

The  full  harvest  of"  the  Spirit"  \jhich  we  are  hereafter  to 
receive,  consists  in  perfect  holiness,  and  perfect  happiness — 

The  first-fruits  of  the  Spirit  therefore  are  the  graces  and  con- 
solations which  he  now  imparls  to  the  soul — 

And  these  every  Christian    in  some  measure  already  pos- 
sesses— 

They  are  to  him  an  earnest  and  foretaste  of  his  eternal  in- 
heritance * — ] 

But,  notwithstanding  this   privilege,  they  have  much 
reason  to  "  groan  within  themselves" 

[They   are  subject,  like  others,  to   the  various  ills  and 
calamities  of  life — 

Nor,  thougli  supported  under  them,  are  they  insensible  to 
the  pain  arising  from  them — 

But,  besides  these,  they  have  trials  which  the  world  knows 
not  of — 

They  are  often  harassed  with  fierce  temptations  and  fiery 
assaults  of  Satan — 

They  carry  about  with   them  a  hateful  body  of  sin    and 
death — 

Hence,    like  the  holy  Apostle,    they  often   exclaim,  "  O 
wretched  man  that  I  am  !" — 

Their  worldly  afflictions  are  as  nothing  when  compared  with 
this — 

Tliey  can  often  "  glory  in   tribulation,"  but  always  groan 
under  sin — ] 

There  is  a  time,  however,  of  perfect  deliverance  await- 
ing them 

[There  was  a  twofold  "  adoption"  among  the  Romans, 
the  one  private,  the  other  public  in  the  forum— 

Now  God  often  makei  known  to  his  people  that  they  are 
taken  into  his  family — 

But 

^  Deut.  xxvi.  1,  lo,  1 1.     Prov.  iii,  9,  *  Epb.  i.  13,  14.. 


480  THE    STATE    OF    GOd's    CIIILDREX.  (597.) 

But  hereafter  he  will  proclaim  them  A/i- before  tlieasseiublcil 
universe — 

Then  they  shall  be  wholly  "  freed  from  the  bondage  of 
corruption  " — 

Then  shall  "  body,"  as  well  as  soul,  experience  a  complete 
"  redemption" — 

And  they  shall  possess  for  ever  "  the  glorious  liberty  of 
God's  children"—] 

For  this  period  they  wait  with  eager  expectation 
[They  "  groan  ii"  after  it,  as  one  bowed    down  under  a 
load  would  groan  for  deliverance — 

They  stretch  out  the  neck  ',  as  it  were,  wiih  holy  impatience 
in  looking  for  it — 

Yea,  they  aUogether  travail,  as  it  were,  in  the  pangs  of  par- 
turition'',  till  they  shall  be  liberated  from  tiieir  present  bur- 
then— 

Such  is  the  state  of  every  true  Christian' — 
Such   is  the  state  which  the   gospel  itself  i.s   ititendcd  to 
produce"" — 

It  is  indeed  a  high  and  most  desirable  attainment " — 
And  was  emi-nently  conspicuous  in  the  Apostle  Paul°— 
Nor  will  any  that  experience  it  ever  have  reason  to  regret 
their  pains  p — ] 

Addkess 

1.  Let  us  not  take  up  our  rest  in  tiiis  world 

[The  world  itself  is  like  one  large  hospital  that  is  full  of 
patients — 

All  are  diseased,  and  many  are  dying  of  their  si)irituai 
disorders — 

Some  are  convalescent,  and  in  hopes  of  a  perfect  cure — • 

What  then  is  our  business  here,  but  to  attend  to  the  welfare 
of  our  souls  ? — 

VVhatshoulfl  be  our  great  desire,  but  to  be  healed  before  we 
are  dismissed  r— 

Every  thiiiy;  we  see  or  feel  speaks  to  us  in  the  language  of 
the  prophet ' — 

Let  us  then  resemble  those  who  lived  as  pilgrims  and  so- 
journers in  the  world  ^ — 

And  cultivate  more  ihe  views  and  dispositions  of  the  great 
apostle " — ] 

2.  Let  us  i)ress  for\vard  more  earnestly  after  the  hap- 
piness reserved  for  us 

[Who 

^   ^reyat^ofjitv.  *   'AvoKOc^aSoyAa,  VCr.   10. 

^   StTEi'.^'^f'  ««»  a-vyu^im,  ver.  11.       '  2  Tet.  lii.  13. 

"  Titus  ii.  13.  "   1  Cor.  i.  7.  2  Thess.  iii.  5. 

°  1  Cor.  V.  2 — 5.  -»l>  Ileb.  is.  28.        ^  Mic.  ii.  lo. 

'  Ts.  xxxix,  12.  Heb,  xi,  13  •  2  Cor.  v.  6,  8. 


(597.)     THE  STATE  OF  god's  CHILDREN.       48I 

[Who  can  conceive  the  blessedness  of  the  saints  at  the 
last  clay  ? — 

If"  the  possession  of  the  first-fruits  be  so  glorious,  what  must 
the  full  harvest  be? — 

If  the  comfortable  hope  that  we  are  God's  children  so  raises 
us  up  above  all  |)resent  sufferings,  what  must  the  open  mani- 
fes«^arioii  of  our  adoption  be  when  we  are  perfectly  free  from 
sufferings  of  every  kind! — 

Let  us  then  forget  what  is  behind,  and  press  toward  the 
prize  of  our  high  calling  — 

Let  us  willingly  endure  whatever  God  may  send  in  our  way 
to  the  kingdom — 

And  let  us  frequently  be  crying  out  with  John,  '^  Come 
Lord  Jesus,  come  quickly" — ] 


DXCVIIL     Paul's  confidence. 

Rom.  viii.  33,  34.  Who  shall  lay  any  thing  to  the. charge  of 
God's  elect '^  It  is  God  that  justijieth.  IVho  is  he  that  con- 
deninelh^  It  is  Christ  that  died;  yea,  rather,  that  is  risen 
again,  nho  is  even  at  the  right  hand  of  God,  who  also 
maketh  intercession  Jor  us. 

OF  all  the  systems  that  mankind  have  devised  for  re- 
conciling themselves  to  God,  there  is  not  any  that  will 
aftbrd  solid  confidence  to  the  soid  :   they  have  never  been 
able  to  fix  a  standard  that  should  be  a  sufficient  test  of 
men's  attainments,  or  to  draw  a  line  of  distinction  between 
those  who  should  attain  salvation,  and  those  w  ho  should 
fall  short  of  it.      Hence,  after  all  their  labours,  they  are 
left  in  a  painful  uncertainty  about  their  eternal  state.    But 
the  gospel  removes  all  suspense  on  this  subjett;  and  gives 
to  those  who  cordially  embrace  it,  a  full  assurance  of  their 
acceptance  with  God.     In  the  New  Testair»ent  we  find 
scarcely  any  intimation  of  believers  being  harassed  uiih 
doubts  and  fears;   but  there  are  many  instances  wherein 
they  express  the  most  assured  expectation  of  haf)f)iiiess 
and  glory.     In  confirmation  of  this,  we  need  look  no 
further  than  to  the  words  before  us;    wheieiu  St.  Paul 
speaks  of  them  as  having  communion  with  Christ  in  Ijis 
most  exalted  privileges,  and  as  possessing  the  very  same 

Vo  L.  V.  1  i  conhdence 


482  Paul's  confidence.  (598.) 

confidence  as  the  Messiah  himself  enjoyed'' :  he,  not  in 
his  own  person  only,  but  in  the  behalf  of  all  Crod's  people, 
challenges  the  nhole  universe  to  lay  any  thing  to  their 
charge,  so  as  ultimately  to  condemn  them. 

Wg  shall  consider 
I.   His  confident  challenge 

The  name  by  which  he  characterizes  God's  people  is 
most  appropriate 

[Among  the  ungodly  world,  there  is  scarcely  a  more 
sarcastic  or  contemptuous  expression  ever  used,  than  that  by 
which  God  himself  designates  his  own  people.  A\'hen  they 
say,  "  There  is  one  of  the  elect,"  they  mean  by  it,  "  There  is 
a  sanctimonious  hypocrite,  and  a  contemptible  fanatic."  But, 
whatever  opprobrium  they  may  attach  to  the  word  "  elect," 
be  it  known,  that  there  is  an  elect  people,  whom  "  God  has 
chosen  in  Christ  Jesus  from  before  the  foundation  of  the 
world  ^"  and  that  too,  irrespective  of  any  works  that  they 
should  afterwards  perform '.  He  chose  them  because  he  would 
choose  them,  and  loved  them  because  he  would  love  them  ^. 
And  if  any  are  disposed  to  quarrel  with  this  exercise  of  sove- 
reign grace,  let  them  tell  us,  zcho  made  the  distinction  between 
the  Jews  and  the  rest  of  the  world  ;  and  zchi/  he  did  so :  let 
them  also  tell  us,  why  he,  who  in  that  sovereign  way  chose 
nations,  may  not  also  choose  individuals:  and  why  he,  who 
chose  some  to  enjoy  the  means  of  salvation,  may  not  clioose 
others  to  salvation  itself.  Proud  man  may  frame  distinctions, 
if  he  pleases  :  but  if  tiie  exercise  of  God's  sovereignty  be  unjust 
in  the  one  case,  it  must  be  unjust  also  in  the  other;  and  if  it 
be  admitted  in  the  one  case,  it  must  be  also  in  the  other. 

ignorant  men  are  ready  to  think,  that  this  is  a  proud  title  : 
but  it  is  the  mot  iuuuiliating  title  that  can  be  imagined  ;  be- 
cause it  acknowledges  that  no  man  on  earth  would  ever  have 
chosen  God,  if  G(;d  had  not  first  chostii  him  :  and  it  is  the 
rejection  of  tliis  tiile,  not  the  assumption  of  it,  that  argues 
pride;  inasmuch  as  it  implies,  that  some  have  within  tiiem- 
selves  an  excellence,  which  has  attracted  the  Udtice  of  Al- 
mighty Go<l,  and  induced  him  to  confer  on  them  the  most 
distinguished  piivilige>.] 

In  behalt  of  these  he  expresses  the  most  assured  con- 
fidence of  lh(  ir  salvation 

[No  asset t ion,  houevcr  strong,  could  so  fully  declare  his 
confidence,  us  the  challenge  does  which  he  gives  to  the  whole 
un  iverbC. 

We 
'  Conii>are  Isai.  1.  7 — p.  with  the  text.  ''  fd^h.  i.  4. 

*  2  lau.  I.  9.    Roru.  i\.  ji.  •*  Deui.  vii.  6—8. 


(598.)  Paul's  confidence.  483 

We  are  not  to  understand  him  as  saying,  that  there  is  no 
ground  for  accusing  and  condemning  the  elect;  but,  that  they 
arc  brought  into  such  a  state  that  notliing  ever  shall  be  laid 
to  their  charge  so  as  finally  to  effect  their  ruin. 

Let  us  then,  with  him,  give  the  challenge  to  all  who  may  be 
supposed  most  likely  to  prevail  against  us ;  to  the  laic,  to 
Satan,  to  conscience,  yea,  with  reverence  be  it  spoken,  even 
to  God  himself  . 

The  laze  indeed  may  accuse  us  of  having  violated  every 
commandment  in  ten  thousand  thousand  instances  :  yet  will 
we  defy  it  to  condemn  us,  Satan  may  affirm  with  truth,  that 
we  have  been  his  vassals  far  the  greater  part  of  our  lives  :  yet 
shall  not  he  prevail  against  u;..  As  for  conscience,  that  will 
testify  against  us,  that  we  have  intlulgcd  many  secret  lusts, 
and  been  guilty  of  innumerable  transgressions  :  yet  shall  not 
its  allegations  be  heard  to  our  confusion.  It  is  needless  to  say 
what  tlie  omniscient  God  might  lay  to  our  charge,  what 
rebellion  against  his  Majesty,  what  neglect  of  his  dear  Son, 
what  opposition  to  his  holy  Spirit :  but  yet,  notwithstanding 
all,  so  is  the  believer  circumstanced,  that  God  himself  can  find 
nothing  for  which  to  condemn  him. 

Doubtless  these  are  strong  assertions  ;  and  we  may  perhaps 
be  ready  to  question  the  truth  of  them.  But,  if  there  were  the 
smallest  room  for  doubt,  would  the  apostle  have  been  so  con- 
fident in  his  challenge?  Would  he  have  repeated  the  challenge 
in  such  unqualified  terms,  if  he  could  have  been  answered  in 
so  easy  and  obvious  a  manner  as  some  imagine  ?] 

Arrogant  as  the  apostle  may  appear,  we  shall  cease  to 
think  him  so,  if  we  consider 

II.  The  jiroLinds  of  his  confidence 

His  answers  might  be  read,  like  the  questions  them- 
selves, in  the  form  of  interrogatories  ;  and  they  would 
derive  much  additional  spirit  and  force  from  this  con- 
struction, which  indeed  both  the  preceding  and  following 
context  seem  to  countenance.  But  in  whatever  way  his 
words  are  pointed,  the  import  of  them  is  much  the  same. 
He  grounds  his  confidence  on 

1 .  Hie  sovereignty  of  the  Father's  grace 
[The  elect,  having  believed  in  Jesus,  are  actually  brought 
into  a  justified  state.  Now  justification  implies  'a  free,  nfulf, 
an  everlasting  remission  of  all  our  sins.  It  is  a  free  gift  be- 
stowed upon  us,  not  as  saints,  but  as  sinners  :  we  are  not  first 
made  godly,  and  then  justified;  but  are  first  justified,  and  then 
made  godly.  St.  Paul  expressly  gives  this  title  to  God,  '*  The 
justiiier  of  the  ungodly'."     \\  hen  God  of  his  infinite  mercy 

vouchisafefi 
•  Rom.  iv.  5, 
112 


4S4  Paul's  confidence.  (598.) 

vouchsafes  to  justify  a  sinner,  he  does  not  put  away  some  sins, 
and  retain  othrrs ;  but  "  blots  them  all  out  as  a  morning 
cloud  ^"  and  "puts  them  from  us  as  far  as  the  east  is  from 
the  west 2."  It  is  a  blessed  and  a  certain  truth,  that  "all  who 
believe  are  justified  from  all  things^."  Nor  does  God  cancel 
our  debt  for  a  time  only,  intending  to  call  us  to  account  for  it 
at  a  future  period  :  for  he  covenants  with  us,  that  "  our  sins 
and  iniquities  he  will  remember  no  more';"  and  he  assures  us, 
that  "  his  gifts  and  calling  arc  without  repentance''." 

Kow  if  Ciod  thus  justify  his  elect,  we  may  well  ask,  "who 
shall  condemn  them?"  If  he  "cast  all  our  sins  into  the  very 
depths  of  the  sea',"  who  shall  bring  them  up  again  from 
thence,  and  lay  them  to  our  charge  ?  He  "  beholdeth  not 
iniquity  in  Jacob"","  but  views  us  as  "complete  in  Christ";'* 
and  has  formed  a  chain  that  shall  not  be  broken :  "  w  horn 
from  eternity  he  foreknew  and  predestinated,  them,  in  his 
ajjjH  inted  lime,  ho  called  and  justified;  and  tliem  he  will  also 
glorify"  for  evermore".] 

2.  The  perfection  of  the  Redeemer's  work 
[Every  part  of  Christ's  work  was  considered  by  the  apostle 
as  a  security  for  the  salvation  of  God's  elect.     His  death,  his 
resurrection,  his  ascension,  Wi'i  intercession  Rie  so  many  pledges, 
that  no  onp  shall  ever  trust  in  him  in  vain. 

For  what  enu  was  it  that  Clirist  died,  but  to  procure  "eter- 
nal redemption'  for  his  pcopleP?  "He  gave  his  own  life  to 
be  a  ransom  for  them.'^;"  "he  shed  his  blood  for  the  remission 
of  their  sins':"  "he  died  that  they  might  live  no  longer  to 
themselves,  but  unto  him  that  died  for  them'."  We  confess, 
that,  if  we  look  only  at  their  stcdfiistness,  they  may  come  into 
condemnation;  and  "the  weak  brother  for  whom  Christ  died, 
may  perish':"  but  their  security  is  in  Christ;  who  will  not 
readily  forego  the  ends  of  his  death,  or  give  up  to  Satan  the 
souls  which  he  has  purchased  at  so  dear  a  rate. 

The  resurrection  of  Christ  is  a  great  additional  security  to 
the  believer;  because  it  was  a  liberating  of  our  surety  from 
the  prison  to  which  he  had  been  carried  on  our  account;  and 
consec|uently  it  argues  the  full  discharge  of  that  debt  which  he 
had  taken  upon  himself.  Hence  a  peculiar  stress  is  laid  upon 
it  in  the  text;  as  also  in  another  place,  where  it  is  said,  "  If 
when  we  were  enemies  we  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more,  being  reconciled,  we  shall  be 
saved  by  his  life"."     Now  if  he  "died  for  our  offences,  and 

rose 

f  Isai.  xliv.  22.  *  Ps.  ciii.  12.  *  Acts  xiii.  39. 

*  Ileb.  X.  17.  ^  Kom.  xi.  29.  '   Mic.  vii.  19. 
»  Num.  xxiii.  21.       "'  Col.  ii.  10.                 "  Horn.  viii.  30. 

P  lUb.  ix.  12.  '  Matt.  xx.  28.  '  Matt.  xxvi.  28. 

•  2  Cor.  v.  15.  *  Rom.  xivjs^s.  and  1  Cor.  viii.  11. 
"  Horn.  V.  10. 


(598.)  Paul's  confidence.  485 

rose  again  for  our  justification* ,"  will  he  suffer  this  end  to  be 
defeated  ?  U'^e  may  be  well  assured  he  will  nut. 

Froiii  the  ascenaion  of  Christ  a  yet  fuller  ;issurnncp  mnv  be 
derived,  because  he  is  gone  to  "the  rii^ht  hand  of  God"  loth 
as  our  forerunner  and  our  head.  He  is  not  only  "  preparino- 
places  for  liis  people,"  but  is  invested  with  all  power  in  heavea 
and  in  earth,  and  has  the  government  of  the  wliole  univeise 
committed  to  him,  on  purpose  that  he  may  put  down  all  his, 
and  his  people's,  enemies'.  If  then  he  kei)t  his  jjcople  when 
he  was  on  earth,  so  that  not  one  of  tliein  was  losf",  wi'l  he 
now  suffer  any  to  plui  k  them  out  of  his  hand.^  N<1 :  he  lias 
said,  that  "  they  shall  never  perish*:"  and  he  will  a.-,  urjdiy 
fulfil  his  word. 

If  any  thing  further  he  requisite  for  the  comfort  of  oi'.r 
minds,  we  find  it  al)undantly  supplied  in  the  iNterces^io//  of 
Clnist.  The  only  doubt  that  can  arise  on  this  subji-\-t  jg 
whether  our  manifold  backslidings  will  not  provoke  th^-  Father 
to  cast  us  off.f'  But  "  Christ  ever  livcth  to  make  ij'.tereession 
for  us,"  and  thereby  preserves  that  peace,  w  hic'n  otherwise 
would  be  interrupted  every  hour.  If  indeed  our  transo-ressions 
were  wilful  and  habitual,  w^  should  prove  o»jrselves  at  once 
not  to  be  of  the  number  of  God's  elect.  Br^t  if  they  be  only 
such  as  ari5(^  from  the  inHrmity  of  our  nature;  if  they  be 
lamented,  resisted,  and  diminished;  ao -I  if  they  make  us  to 
cleave  more  earnestly  to  Christ,  Chri?  ^  will  be  "our  advocate 
with  the  Father ^"  and  will  prevai.'i  so  as  to  "save  us  to  the 
uttermost''." 

From  all  these  grounds  we  may  affirm  with  the  fullest 
assurance,  that  ''  there  is  no  e  ondemnation  to  them  that  are 
in  Christ  Jesus'*."] 

To  IMPROVK  this  subje'-jt,  let  us  stir  up  ourselves 
J .  To  humble  enqriiry 
[Are  K-e  of  the  number  of  "God's  elect?"  This  is  no 
difficult  point  to  ascertain:  for  though  we  cannot  look  into 
the  book  of  God's  decrees,  to  see  whether  God  have  chosen 
us,  we  may  sear«'jh  the  records  of  our  own  conscience,  to  see 
whether  we  hrive  chosen  God  :  and  this  will  determine  the 
point  at  once,,  if  we  have  chosen  God  as  our  portion,  and 
Chri>t  as  ou.,-  way  to  the  Father,  it  is  an  indisputable  evidence 
that  God  h.ad  before  chosen  us;  because  we  never  shc)uld  have 
loved  hiru,  if  he  had  not  first  loved  us.  But  if  we  feel  no  such 
delight  in  God,  we  have  no  reason  to  think  that  we  belong  to 
him.  Let  this  mode  of  enquiry  be  instiiuied;  and  let  it  be 
pursued  with  the  seriousness  which  it  deserves.] 

2.  To 

*  Rom.  iv.  25.  y   1  Cor.  xv.  q^^  25.         ^  .Tobn  xvii.  12. 

*  John  X.  '.'8.  ''   1  John  n.  1.  «  iicb.  vii.  25. 


*  Rom.  viii.  1. 


lis 


486  Paul's  coxfidence.  (598. 

2.  To  grateful  adoration 
[What  debtors  are  we  to  the  grace  of  God,  that  grace 
that  chose  us,  that  grace  that  treasured  up  a  Fuhiess  for  us  in 
Christ  Jesus!  AA'hat  do  we  owe  to  him,  who,  wlieu  he  might 
justly  have  driven  u->  beyond  the  hope  of  mercy,  has  placed 
us  beyond  the  fear  of  condemnation  !  Surely,  if  we  pour 
not  out  our  hearts  in  dcvoutest  gratitude  before  him,  the  very 
stones  may  well  cry  out  against  us. 

But  while  we  render  to  him  the  tribute  of  a  thankful  heart, 
let  us  also  glorify  him  by  a  holy  life.  Let  us  walk  worthy  of 
our  high  calling  :  let  us  cultivate  all  the  dispositions  of  God's 
elect;  and  be  as  studious  to  avoid  all  grounds  of  condemna- 
tion, as  to  escape  the  miseries  of  condemnation  itself.] 


DXCIX.    pall's    ASSLRANCE    of    PERSEVERaXG. 

Rom.  viii.   38,   39.     /  am  penuaded  that  neither  death,  nor 

life,    nor  angels,   nor  principalities,   nor  powers,  nor  things 

present,  nor  things  to  come,  nor  height,  nor  depth,  nor  any 

other  creature,  shall  be  able  to  separate  us  from  the  love  of 

'  God,  which  is  in  Christ  Jesus  our  Lord. 

AS  there  is  a  typical  resemblance  between  that  good 
land  which  was  promised^  to  the  Jews,  and  that  better 
country  \\liich  is  reserved  for  us  in  heaven,  so  is  there  a 
striking  resemblance  between  those,  whether  Jews  or 
Christians,  who  have  looked  forward  to  the  accomplish- 
ment of  the  promises.  We  see  Moses  while  he  was  yet 
on  the  other  side  of  Jordan,  and  Joshua  soon  after  he 
had  arrived  on  the  borders  of  Canaan,  appointing  the 
boundaries  of  the  twelve  tribes,  settling  every  thing  w  ith 
respect  to  the  distribution  of  the  land,  and  ordering 
various  things  to  be  observed,  just  as  if  they  were  already 
in  full  possession  of  the  whole  country  w  ithout  one  enemy 
to  oppose  them.  Tliis  appears  at  first  sight  presumptuous; 
but  they  knew  that  God  had  given  them  the  land  ;  and 
therefore,  notwitlistanding  the  battles  which  were  yet  to 
be  fought,  they  doubted  not  in  the  least  but  that  they 
should  obtain  the  promised  inheritance.  Thus  also  the 
apostle,  in  the  passage  before  us,  speaks  in  the  lan- 
guage of  triumph  on  behalf  of  himself  and  of  all  the 
Christians  at  Rome,  and  that  too  even  while  they  were 
g  "^  surrounded 


(599)     pall's  assurance  of  persevering.        487 

surrounded  \vitli  enemies,  and  conflicting  on  the  field  of 
battle. 

It  will  be  profitable  to  consider 

I.  The  point  of  uhich  the  apostle  was  persuaded 

["  The  love  of  God"  is  that  which  God  has  manifested 
to  us  "  in  Christ  Jesus,"  not  merely  in  sending  his  Son  to  die 
for  us,  hut  in  forgiving  our  sins,  and  ad()])ting  us  into  his 
family  for  his  sake. 

rrom  tiiis  love  the  apostle  says,  Nothing  shall  ever  separate 
us:  and,  to  strengthen  his* assertion,  lie  calls  to  mind  the 
various  things  whieh  might  be  sui)posed  cnpableof  elfeeting  a 
separation  ;  and  declares  concerning  each,  that  it  shall  never 
be  able. 

He  mentions  four  distinct  cou[)lets.  First,  "neither  death 
nor  life"  shall  he  able.  Death  is  that  which  is  most  of  all 
dreaded*,  and  life  that  which  is  most  of  all  desired*' :  more 
especially,  if  the  one  be  attended  with  bitter  agonies,  or  the 
other  with  all  the  pleasures  of  sense,  their  influence  over  us  is 
exceeding  great.  But  neither  the  one  witii  all  its  terrors,  nor 
the  other  with  all  its  comforts,  shall  ever  dis^-olve  the  union 
that  subsists  between  God  and  his  believing  [)eople. 

Next,  "  neither  angels,  nor  principalities  nor  powers"  shall 
be  able.  By  angels  must  certainly  be  meant  the  evij  angels, 
since  the  good  angels  are  employed  in  ministering  to  the  lieirs 
of  salvation,  and  would  rather  confirm  them  in  the  lov£  of 
(Jod  than  separate  them  from  it  :  whereas,  the  evil  angels, 
like  a  roaring  lion,  are  constantly  se(  king  whom  they  may 
devour.  "  Principalities  and  powers"  are  civil  magistrates, 
who  hold  dominion  over  the  visible,  as  the  devils  do  over  the 
invisible,  world  :  and  who,  alas!  too  often  unite  their  influ- 
ence with  that  of  Satan  to  "destroy  the  church.  But  neither 
the  one  nor  the  other,  nor  both  combined,  shall  ever  sepa- 
rate a  believer,  how  weak  soever  he  may  be,  from  the  love 
of  God. 

Moreover  "  things  present  or  things  to  come"  will  be  found 
alike  impotent  in  this  respect.  Treseut things  may  be  so 
cml)arrussing  as  greatly  to* perplex  us;  arid  things  future  may 
appear  so  formidable  as  to  make  us  think*it  almost  impossible 
i\.i-  us  to  maintain  our  ground  against  them  ;  but  ihey  shall 
never  prevail  to  destroy  a  chlkl  of  God. 

Lastly,  "  neither  height  nor  depth"  shall  be  able.  To  some 
the  height  of  earihly  prosperity  is  a  dreadful  snare;  to  others 
the  dep'th  of  adversity  and  distress.  But  the  believer  may 
defy  tliein  both :    for  not  only  they  shall  not  be  able,  but 

"  nothing 

*  Hcb.  ii.  15.  ^  Saun  for  once  spake  true,  Job  ii.  4. 

Ii4 


488        Paul's  assurance  of  persevering.     (599.) 

"  nothing  in  the  whole  creation"  shall  be  able,  to  separate 
him  from  the  love  of  God.] 

This  confidence  of  the  apostle  being  so  extraordinary, 
let  us  consider 

II.  The  grounds  of  his  persuasion 

These  were  twofold ;  general,  as  relating  to  others  ; 
and  partkiilar,  as  relating  to  himself;  the  former  creating 
in  him  an  assurance  of  faith ;  the  latter  an  assurance  of 
hope.     We  notice 

1.  The  general  grounds 
[These  are  such  as  are  revealed  in  the  holy  scriptures, 
and  are  common  to  all  believers. 

The  atahility  of  the  covenant,  which  God  has  made  with  us 
in  Christ  Jesus,  warrants  an  assurance,  that  all  who  are  inte- 
rested in  it  shall  endure  to  the  end.  It  secures  to  us  not  only 
a  new  heart,  but  a  divine  agency  "  causing  us  to  walk  in 
God's  statutes  V  It  engages  that  God  shall  never  depart 
from  us,  nor  we  from  him*'.  In  short,  it  promises  us  "  grace 
and  glory  =."  Now  this  covenant  shall  not  be  broken:  if 
heaven  and  earth  fail,  this  shall  not^ ;  there  shall  not  be  one 
jot  or  tittle  of  it  ever  violated :  it  is  "  ordered  in  all  things, 
and  sure^."  Consequently  the  believer  shall  never  be  deprived 
of  any  of  its  blessings. 

The  iinmiitability  of  God  is  another  ground  of  assured  faith 
and  hope.  Wherefore  did  God  originally  set  his  love  upon 
us?  AVas  it  for  our  own  goodness,  either  seen  or  foreseen? 
•Alas  !  we  had  no  existence  but  in  God's  purpose  :  and,  from 
the  m.oment  we  began  to  exist,  we  have  never  had  one  good 
thing  in  us  which  we  did  not  first  receive  from  God''.  If 
then  God  loved  us  simply  because  he  would  love  us',  and  not 
for  any  inherent  loveliness  in  us,  will  he  cast  us  off  again  on 
account  of  those  evil  qualities  which  he  well  knew  to  be  in 
us,  and  which  he  himself  has  undertaken  to  subdue?  This 
would  argue  a  change  in  his  counsels  :  whereas  we  are  told 
that,  '*  with  him  there  is  no  variableness  neither  shadow 
of  turning*';"  and  that  "  his  gifts  and  calling  are  without 
repentance '." 

The  offices  of  Christ  may  also  be  considered  as  justifying  an 
assured  hope  of  final  perseverance.  For  our  Lord  did  not 
assume  the  priestly,  prophetic,  and  kingly  offices  merely  to 
put  us  into  a  capacity  to  save  ourselves  ;  but  that  his  work 
might  be  effectual  for  the  salvation  of  all  whom  the  Father 

had 

*  Ezek.  xxxvi.  26,  27.       "  Jer.  xxxii.  40.  •  Ps.  Ixxxiv.  11, 

*  Isai.  liv,  10.  *  2  Sam.  xxiii.  5.        ^  1  Cor.  iv.  7. 

*  D»ut.  vii.  7,  8.  }  Jiimci_i.  17.  '  Rom.  xi.  29. 


(599.)      Paul's  assurance  of  persevering.       489 

had  given  to  lutn  :  and  at  the  last  day  he  will  he  able  to  say, 
as  he  did  in  the  days  of  his  flesh,  Ot  those  whom  thou  hast 
given  me  I  have  lost  none.  If  he  is  ever  living  on  purpose 
to  make  intercession  for  them,  and  is  con.-tituied  head  over 
all  things  to  the  church  on  purpose  to  save  them,  then  he  will 
keep  them ;  none  shall  ever  pluck  them  out  of  his  hnntis "", 
nor  shall  any  thing  ever  separate  them  from  the  love  of  God.] 

2.  The  particidar  grounds 
[We  need  not  resort  to  any  e.\ press  revelation  made  to 
Paul,  in  order  to  account  for  his  confidence  :  for  he  coidd  not 
but  know  that  he  had  believed  in  Christ,  and  that  he  was  as 
desirous  of  being  sanctified  by  his  grace  as  of  being  saved  by 
his  blood;  and  consequently,  he  could  not  doubt  his  interest 
in  the  promises.  And  wlunever  conscience  testifies  that  this 
is  the  real  experience  of  the  soul,  there  a  person  may  enteitain 
the  same  assured  hope  as  Paul  himself  did. 

It  would  not  indeed  be  expedient  i'oi  i/oung  converts  to  in- 
dulge too  strong  a  confidence;  because  their  sinceriLy  has 
been  but  little  tried,  and  they  are  by  no  means  sufhciently 
simple  in  their  dependence  on  God:  in  proportion  therefore 
as  the  evidences  of  their  faith  are  defective,  and  the  means  of 
stability  are  overlooked,  they  must  relax  their  confidenee  of 
persevering  to  the  end.  As  for  t/ioae  who  are  already  ^/^  a  back- 
slidden state,  it  would  be  a  most  horrible  delusion  in  them  to 
say,  that  nothing  should  separate  them  from  the  love  of  God  • 
since  they  have  reason  to  doubt  at  this  moment  whether  they 
be  at  all  interested  in  his  love. 

But  a  humble  contrite  person,  that  is  living  by  faith  on  the 
Son  of  God,  and  maintaining  a  suitable  conversation  in  all  his 
spirit  and  conduct,  he  may  conclude  himself  to  be  in  the 
love  of  God,  and  be  persuadctl  firmly  that  nothing  shall  be 
able  to  separate  him  from  it.  He  then  stands  in  the  very 
situation  of  the  apostle,  as  far  as  respects  his  own  personal 
experience,  and  therefore  may  indulge  the  same  joyful  heme 
and  persuasion  that  he  shall  endure  unto  the  end.  JS'orneed 
he  be  at  all  discouraged  on  account  of  his  own  weakness 
since  the  more  weak  he  feels  himself  to  be,  the  stronger  he 
is  in  reality  ",  inasmuch  as  he  is  made  more  dependent  on 
his  God. 

In  a  word,  an  assurance  of  faith  respecting  the  accomplish- 
ment of  God's  promises  to  believers,  should  be  maintained  by 
all,  since  his  word  can  never  fail  :  but  an  assurance  of  hope 
respecting  our  own  personal  interest  in  those  promises,  should 
rise  or  fall  according  to  tlie  evidences  we  have  oF  our  own 
sincerity.] 

Address 

•  1  Sam.  ii.  9.     1  Pet.  i.  5.    John  x.  28.  "  2  Cor.  xii.  10. 


490       Paul's  assurance  of  persevering.      (599) 

Address 

1.  Those  who  know  nothing  of  this  joyful  persuasion 
[Do  not  conflcmn  tliat  of  which  yon    ;nc   not  capable  of 

judtiing  aright:  but  seek  an  interest  in  the  love  of  God  ;  and 
believe  in  Christ,  through  whom  the  Father's  love  shall  be 
secured,  and  by  whom  it  shall  be  revealed  to  your  soul.  \\  hen 
"  the  love  of  God  has  been  shed  abroad  in  V('iir  own  hearts," 
you  will  be  better  able  to  judge  of  the  confidence  which  that 
love  inspires.] 

2.  Those   whose  persuasion  accords  with  that  of  the 
apostle 

[Nothing  surely  can  be  conceived  more  delightful  than 
to  possess  an  assured  hope  of  eternal  hajipiness  and  glory.  But 
let  it  never  be  abused  to  the  encouragement  of  sloth.  If  we 
profess  that  nothing  shall  separate  us  from  the  love  of  God, 
let  us  take  care  that  nothing  docs  separate  us  from  it.  Let  not 
the  temptations  of  Satan,  or  the  persecutions  of  men,  not  the 
comforts  of  life,  or  the  terrors  of  death,  let  nothing  felt  at 
present,  or  feared  in  future,  let  nothing  in  the  whole  creation 
draw  us  aside  from  the  path  of  duty,  or  retard  our  progress 
in  the  divine  life  '.] 

°  Jude  0.0,  "21. 


[    49^     ] 
CONCLUSION. 


DC.       THE    USE    AND    BENEFIT    OF    THE    SCRIPTURES. 

Ps.  xix.  lo,  11.  More  to  be  desired  are  they  than  gold,  yea 
than  tnuchjine  gold ;  srceeter  also  than  honey,  and  the  honey- 
comb. Moreover,  bi/  them  is  thy  servant  teamed:  and  in 
keeping  oj' them  there  is  great  reward. 

GOD  has  at  no  time  left  himself  without  witness  in 
the  world,  seeing  that  he  has  spoken  to  all,  in  and  by 
the  visible  creation,  from  uhic.h  the  most  unenlightened 
heathens  might  learn  his  eternal  power  and  godhead. 
Eutto  us  he  has  communicated  a  perfect  revelation  of  his 
mind  and  will,  which,  as  the  Psalmist  informs  us  in  the 
preceding  verses,  is  capable  of  producing  the  most  bene- 
ficial effects.  It  was  but  a  small  portion  of  the  scriptures 
which  David  possessed  ;  yet  his  testimony  respectinir  them 
shews,  that  they  were  inestimable  in  his  eyes,  and  that  to 
all  who  received  them  aright,  they  would  be  a  source  of 
the  richest  blessings.  In  discoursing  on  his  words  we 
shall  point  out 

I,  The  excellency  of  the  scriptures 

Gold  and  honey  are  both  excellent  in  their  kind,  and 
may  fitly  represent  those  things  which  are  most  pleasing 
to  a  carnal,  and  a  sensual,  appetite  :  but  the  scriptures 
are  infinitely  preferable  to  both. 

1 .  They  are  "  more  desirable  than  gold  " 
[Gold,  though  so  ardently  and  univ'^rgally  desired,  is  yet 
very  confined  in  its  uses.  It  is  useful  only  lo  the  body ;  yet 
not  to  that  in  all  circumstances,  nor  for  any  long  duration. 
But  the  scriptures  are  profitable  to  the  sou],  and  that  too  in 
every  possible  condition:  nor  will  there  be  any  termination  to 
the  benefits  they  convey.  AVhat  light  do  they  bring  into  the 
mind!  the  weakest  Christian  upon  earth  that  is  instructed  out 
of  them,  as  far  surpasses  all  the  philosophers  of  Greece  and 
Rome,  as  they  surpassed  the  most  ignorant  of  the  human  race. 
How  powerful  too  is  their  operation  on  the  soul !  the  sugges- 
tions of  man's  wisdom  were  uttedy  incapable  of  counteracting 

the 


492  THE    USE    AND    BENEFIT  (600.) 

the  vicious  propensities  of  the  heart :  but  these,  when  applied 
with  power  from  on  high,  subdue  the  soul  to  God,  and 
renovate  it  after  the  divine  image.  Can  gold  ilien,  however 
"  great"  in  quantity,  or  "  fine"  in  quality,  be  compared  with 
these  ?j 

2.  They  are  "  sweeter  also  than  honey  " 
[The  most  delirious  hone}-  is  not  near  so  grateful  to  the 
palate,  as  tlie  scriptures  are  to  the  spiritual  taste.  'Lhe  doc- 
trvtes  of  the  gospel,  especially  that  which  is  the  fundamental 
article  of  our  faith,  salvation  through  the  blood  of  our  incar- 
nate God,  how  inexpressibly  sweet  are  they  to  a  weaiy  and 
heavy-laden  soul !  What  a  delightful  feast  do  the  promises, 
"  the  exceeding  great  and  precious  promises,"  afford  to  those 
who  live  upon  them!  The  precepts  too  are  equally  high  in 
the  Christian's  estimation:  their  purity  exactly  suits  his  ap- 
petite, and  instead  of  disgusting  him,  renders  them  tenfold 
more  pleasing  to  his  scul  *.  Nor  is  he  averse  to  the  threaten- 
ititfs  themselves:  while  he  regards  them  as  holy  and  just,  he 
considers  them  also  as  good ''.  In  short,  the  Christian  feasts 
upon  the  blessed  book  of  God;  he  finds  it  the  joy  and  re- 
joicing of  his  heart";  he  esteems  it  more  than  his  necessary 
food  <] 

But  we  will  proceed  to  mark  more  distinctly 

II.  Their  use 

A  variety  of  uses  are  mentioned  in  the  preceding  con- 
text :  but  the  text  comprehends  them  all  under  two 
particulars : 

1,  They  warn  us  against  much  evil 
[We  could  have  had  no  conception  of  the  deceitfulnesj 
and  depravity  of  the  heart,  if  God  had  not  revealed  it  to  us. 
But  from  the  insight  into  it  which  the  scriptures  afford  us,  we 
learn  that  to  trust  in  one's  ov,'n  heart  is  the  most  consuiumate 
follv',  since  it  is  sure  to  mislead  us,  and  sure  to  betray  us  into 
some  evil. 

From  the  same  fountain  of  knowledge  also  we  learn  that 
tlicre  is  an  invisible,  but  mighty,  agent,  whose  malice  is  most 
inveterate,  whose  devices  are  most  subtle,  and  whose  libours 
to  destroy  us  are  incessant.  Against  his  wiles  we  are  put  upon 
our  guard  :  we  are  taught  how  to  distinguish  his  agency,  and 
to  defeat  his  plots. 

There  is  yet  another  danger,  of  which  we  could  have 
formed  no   idea,  if  God  had  not  instructed  us  respecting  it. 

We 

•  Ps.  cxix.  140.  '•  Rom.  vii.  12.  '  Jer.  xv.  16. 

*  Job  xxiii.  1-2.  —  •  iVov.  xxviii.  26, 


(600.)  OF    THE    SCRIPTURtS.  493 

We  are  told  of  another  invisible  power,  even  the  HoJy 
Ghost  himself,  who  strives  with  ns,  and  endeavours  to  esta- 
blish the  kingdom  of  God  in  our  hearts.  But  we  may 
«  grieve,"  i)ud  "  vex  "that  divine  Agent,  and  may  so  "  resist" 
him  as  to  "  quench  "  his  sacred  motions.  Against  this  there- 
fore, as  the  greatest  of  all  evils,  we  are  frequently  and  sUongly 
warned. 

It  is  no  small  advantage  to  us  that  every  duty,  and  every 
danger,  is  set  before  us  in  hving  characters.  We  are  enabled 
in  the  scriptures  to  discern  the  track  of  the  godly,  and  to 
see  where  all  that  have  suffered  shipwreck,  have  pi-rished  :  so 
that,  noiwith^ianding  we  are  passing  tlu'ongh  an  ocean  filled 
with  hidden  rocks  and  shoals,  yet,  if  only  we  attend  to  tlie 
buoys  which  God  has  phiced  in  our  sight,  we  cannot  but 
navigate  it  in  perfect  safety,  and  reach  in  due  season  our 
destined  port.] 

2.  They  lead  us  to  much  good 
[We  speak  not  of  the  recom  pence,  which  those  who  love 
the  scriptures  will  meet  with  in  another  world.  There  is  a 
reward  ?//  keeping  the  commandments,  as  well  as  Jo;- it;  and 
it  is  of  that  presewM'ccouipence  that  we  are  called  to  speak. 
In  receiving  the  doctrines,  what  peace  do  we  obtain  with 
God ,  and  in  our  own  consciences  !  In  resting  on  the  promises, 
what  ineffable  joy  flows  into  our  souls  !  In  obeying  tnc  pre- 
cepts, what  heavenly  dispositions  do  we  exercise,  and  what 
conformity  to  God  do  we  obtain  !  And  lastly,  in  following 
the  briuht  examples  that  are  set  before  us,  how  is  our  ambi- 
tion stimulated,  how  are  our  steps  advanced  !  Unanswerable 
in  every  view  is  that  appeal  of  God  to  man,  "  Do  not  my 
words  do  good  to  him  that  vvalketh  uprightly'?"] 

Address 

1 .  Those  who  neglect  the  scriptures 
[How  vitiated  is  your  taste,  that  you  can  prefer  a  novel 
or  a  newspaper  to  the  inspired  volume!  that  you  can  be 
anxious  about  the  things  of  time  and  sense,  and  be  indifferent 
to  that,  which  is  uK^re  valuable  than  goid,  more  sweet  than 
hojiei/ !  Ah,  think  what  durable  riches,  what  heavenly  delights, 
you  lose !  Dili  you  hut  know  what  reason  you  have  for 
shame  and  regret,  you  would  go  and  search  the  scriptures 
till  you  had  learned  their  value  by  your  own  experience,  and 
had  found  them  to  be  the  power  of  God  to  the  salvation  of 
your  souls.] 

2.  To 

'  Mic.  ii.  7. 


494      ^S^  ^^^  BENEFIT  OF  THE  SCRIPTURES.       (600.) 

2.  To  those  ^vho  are  like-minded  with  the  Psalmist 
[What  do  you  owe  to  God,  who  has  given  you  a  spiritual 
taste,  a  spiritual  discernment!  By  this,  as  much  as  by  any 
thino-,  you  may  know  your  state  towards  God  :  you  may 
mark,  as  by  a  scale,  your  progress  or  decline.  With  your 
advancement  in  the  divine  life,  the  scriptures  will  rise  in  your 
estimation  :  with  your  declension,  your  relish  for  them  will 
abate.  O  then  "  let  them  be  your  meditation  all  the  day ;  let 
them  be  your  delight  and  your  counsellors."  Thus  will  your 
spirit  and  temper  be  cast  into  their  mould,  and  you  will  be 
gradually  fitted  for  that  place,  where  all  that  is  now  held  forth 
to  your  faith,  shall  be  for  ever  realized.] 


[     495     ] 


APPENDIX 


DC[.     THE  christian's  strength. 

Epli.  vi.  lo.    Finally,  my  brethren,  he  strong  in  the  Lord,  and 
in  the  power  of  his  might. 

THE  Christian's  life  is  frequently  represented  in  the 
scriptures  under  the  metaphor  of  a  warfare.  Christ  is 
called  "  the  Captain  of  his  salvation"';"  and  tliey  who 
have  enlisted  under  his  banners,  and  *'  quit  themselves 
like  men,"  '*  fighting  the  good  fight  of  faith  V'  and  endur- 
ing cheerfully  all  the  hardships  of  the  campaifrn,  are 
called  "goodsoldiersof  Jesus  Christ  ^"  "  Like  warriors 
they  do  not  entangle  themselves  with  the  affairs  of  this 
life,  that  they  may  please  him  who  has  chosen  them 
to  be  soldiers  '^ ;"  but  tlicy  set  themselves  to  "  war  a  ^ood 
warfare*,''  and  they  look  for  the  rewards  of  victory,  when 
they  have  subdued  all  their  enemies  ^ 

In  the  cha[)tcr  before  us,  this  subject  is  not  s]io;htly 
touched,  as  in  the  detached  passages  above  referred  to 
but  is  treated  at  large  ;  and  that  which  in  other  places  is 
only  a  metaphor,  is  here  a  professed  simile.  St.  Paul 
standing,  as  it  were,  in  the  midst  of  the  camp,  liaran^ues 
the  soldiers,  telling  them  what  enemies  they  liave  to 
coinliat,  and  how  they  may  guard  effectually  against  all 
their  stratagems,  and  secure  to  themselves  the  victory. 
He  begins  with  an  aninjating  exhortation,  wherein  he  re- 
miutls  thciu  of  the  woinlcrlnl  talents  of  their  General,  and 
urges  them  to  place  the  most  unliuiited  confidence  in  his 
ski. I  and  power. 

The  exhortation  being  contracted  into  a  very  small 
space,  and  conveying  far  more  than  appears  at  fijst  si^^ht, 

we 

»  Heb.  11.  lo.  »•  1  Cor.  xvi.  13.     1  Tim,  vi.  12. 

•  -2  Tiiu.  ii.  3.  <•     b.  vfi.  4 

•  1  lim.  i.  18.  '  2  iim.  HI.  7,  8.     llev.-iii.  21. 


496  THE    christian's    STRENGTH.  (6OI.) 

we  shall  consider,  first,  JVhat  is  implied  in  it;  and  after- 
wards, jyimt  is  e.vpressed. 

I.  What  is  implied  in  the  exhortation. 

Tl)e  fir.^t  thing  that  would  naturally  occur  to  any  one  to 
whom  tfiis  exhortation  was  addressed, is, M«^  theChrislian 
hcfi  need  of  stre/igt/i ;  for  on  any  other  supposition  than 
this,   the  words  would  be  altogether  absurd. 

Bat  the  Christian  will  indeed  appear  to  require  strength, 
whether  we  consider  the  work  he  has  to  perform,  or  the 
dit/icuUics  he  has  to  cope  with.  It  is  no  easy  matter  to 
stem  the  tide  of  corrupt  nature,  to  control  the  impetuous 
passions,  to  root  out  inveterate  habits,  to  turn  the  current 
of  our  atfections  from  the  things  of  time  and  sense  to 
things  invisible  and  eternal.  To  renew  and  sanctify  our 
hearts,  and  to  transform  them  into  the  divine  image,  is 
a  work  far  beyond  the  power  of  feeble  man ;  yet  is  it 
indispensaUly  necessary  to  his  salvation. 

But  as  though  this  were  not  of  itself  sufficient  to  call 
forth  the  Christian's  exertions,  he  has  hosts  of  enemies  to 
contend  with,  as  soon  as  ever  he  addresses  himself  in 
earnest  to  the  work  assigned  him.  Not  to  mention  all  the 
propensities  of  his  nature,  which  will  instantly  rise  up  in 
rebellion  against  him,  and  exert  all  their  power  for  the 
mastery,  the  world  will  iiiitnediately  begin  to  cry  out 
against  him;  they  will  direct  all  their  artillery  against  him, 
their  scoffs,  their  ridicule,  their  threats :  his  very  friends 
will  turn  against  him;  and  "  those  of  his  own  household 
will  become  his  greatest  foes."  They  would  let  him  go  on 
in  the  bioad  road  year  after  year,  and  not  one  amongst 
them  would  ever  exhort  him  to  love  and  serve  his  God : 
but  the  very  moment  that  he  enters  on  the  narrow  path 
that  leadeth  unto  life,  they  will  all,  with  one  heart  and 
one  soul,  unite  their  endeavours  to  obstruct  his  course; 
and  when  they  cannot  prevail,  they  will  turn  their  back 
upon  him,  and  give  him  up  as  an  irreclaimable  enthusiast. 

In  conjunction  with  these  will  Satan  (as  we  shall  here- 
after liave  occasion  to  shew)  combine  his  forces  :  vea,  he 
will  put  himself  at  their  head,  and  direct  their  motions, 
and  stimulate  their  exertions,  and  concur  with  them  to 
th('  uttermost  to  captivate  and  destroy  the  heaven-born 
soul. 

'^  And 


(601.)  THE    christian's    STRENGTH.  497 

And  can  such  work  be  performed,  such  difficulties  be 
surmounted,  without  the  greatest  efforts  ?  Surely  they 
who  are  called  to  such  things,  had  need  "  be  stroniT." 

A  second  thins  implied  in  the  exhortation  is,  that  the 
Christian  has  110  strength  in  hirmelf ;  for,  if  he  had,  why 
should  he  be  exhorted  to  be  strong  in  another  ? 

Little  do  men  imagine  how  extremely  impotent  they 
are,  in  themselves,  to  that  which  is  good.  It  must  be 
easy,  one  would  suppose,  to  read'duA  understand  ihtzvord 
of  God,  or,  at  least,  to  profit  by  a  clear  and  faithful 
ministration  of  it.  But  these  arc  far  beyond  the  power  of 
the  natural  man.  The  word  is  "a  sealed  book"  to  him  ^, 
which,  for  want  of  a  spiritual  discernment,  appears  a 
mass  of  foolishness ^  a  "  cunningly  devised  fable'."  When 
it  was  even  explained  by  our  Lord,  the  apostles,  for  the 
space  of  more  than  three  years,  were  not  able  to  com- 
prehend its  import,  till  he  opened  their  understandings 
to  understand  it";  and  Lydia,  like  thousands  of  others, 
would  have  been  unmoved  by  the  preaching  of  Paul,  if 
"  the  Lord  had  not  opened  her  heart"  to  apprehend  and 
embrace  his  word'.  It  should  seem  however,  that  if 
these  things  be  beyond  the  power  of  man,  he  can  at  least 
pray  to  God  to  instruct  him.  But  neither  can  he  do  this, 
unless  the  Spirit  of  God  "  help  his  infirmities,"  teaching 
him  what  to  pray  for"",  and  assisting  him  in  offering  the 
petitions".  If  he  be  insufficient  for  this  work,  it  may  be 
hoped  he  is  able  to  do  something.  But  our  Lord  tells  us, 
that,  without  the  special  aid  of  his  grace,  he  "can  do 
nothing'."  Can  he  not  then  speak  what  is  good?  No: 
*'  How  can  ye,  being  evil,  speak  good  things  ^  ? "  says 
our  Lord  :  and  St.  Paul  says,  *'  No  man  can  say  that 
Jesus  is  the  Lord,  but  by  the  Holy  Ghost^."  Still  may 
he  not  willy  or  at  least  think,  what  is  good  ?  We  must 
answer  this  also  in  the  negative :  "  It  is  God  alone 
who  v\orketh  in  us  both  to  will  and  to  do,  of  his  good 
pleasure'."      Nor  had  St.   Paul  himself,  no,  not  even 

after 

*  Isai.xxix.  ii,  \l.  ^  i  Cor.  ii.  14. 
'^ji-  Fet-.-i.- 1^  and  Ezek.  xx.  49. 

^  Luke  xxiv.  44,  45.  ^^Acts  xvi.  14.  ""  Rom.  viii.  a6. 

*  Jude  20.     Zech.  xii.  10.        ^       ~"  Uiilio-x-v.  5. 
'  Matt.  xii.  34.                 ^  1  Cor.  xii.  3.  '  I'hii.  ii-  13- 

Vol.  V.  K  K 


498  THE  christian's  STRENGTH,  (601.) 

after  his  conversion,  an  ability,  of  himself,  to  "  think 
any  thing  good  :  his  sufficiency  was  of  God,  and  of  God 
alone'/'  Our  impotence  cannot  be  more  fitly  expressed 
by  any  words  whatever,  than  by  that  expression  of  the 
apostle,  "  Ye  are  dead  in  trespasses  and  sins' :"  for,  till 
God  quicken  us  from  the  dead,  we  are  as  incapable  of 
all  the  exercises  of  the  spiritual  life,  as  a  breathless  corpse 
is  of  all  the  functions  of  the  animal  life. 

There  is  yet  a  third  thing  implied  in  this  exhortation, 
namely,  that  there  is  a  sufficiency  for  us  in  Christ ;  for 
otherwise  the  apostle  would  not  have  urged  us  in  this 
manner  to  be  strong  in  him. 

Well  does  the  apostle  speak  of  Christ's  "  mighty 
power ;"  for  indeed  he  is  almighty,  "  he  has  all  power 
committed  to  him  both  in  heaven  and  in  earth "."  We 
may  judge  of  his  all-sufficiency  by  what  he  wrought  when 
he  was  on  earth :  the  most  inveterate  diseases  vanished  at 
his  touch,  at  his  word,  at  a  mere  act  of  volition,  when 
he  was  at  a  distance  from  the  patient.  The  fishes  of  the 
sea  wei  e  constrained  to  minister  unto  him  :  yea,  the  devils 
themselves  yielded  to  his  authority,  and  were  instantly 
forced  to  liberate  their  captives  at  his  command :  they 
could  not  even  enter  into  the  swine  without  his  permission. 
The  very  elements  also  were  obedient  to  his  word ;  the 
winds  were  still ;  the  waves  forbore  to  roll ;  the  storm 
that  threatened  to  overwhelm  him,  became  a  perfect 
calm.  What  then  can  he  not  do  for  those  who  trust  in 
him  ?  "  Is  his  hand  now  shortened,  that  he  cannot  save? 
or  is  his  ear  heavy,  that  he  cannot  hear  ?  "  Can  he  not 
heal  the  di-eases  of  our  souls,  and  calm  our  troubled 
spirits,  and  supply  our  every  vvant?  Cannot  he  who 
"  triumphed  over  principalities  and  powers  upon  the 
cross,  and  spoiled  them,  and  led  them  captive  in  his 
ascension',"  fulfil  his  promise,  that  "sin  shall  not  have 
dominion  over  us  ^,"  and  that  "  Satan  shall  be  bruised 
under  our  feet  shortly*?"  Doubtless  he  is  *Hhe  Lord 
Jehovah,  with  whom  is  everlasting  strength",''  and  who 
is  therefore  *'  able  to  save  to  the  uttermost  all  that  come 
unto  God  by  him "." 

These 

»  1  Cor.  iii.  5.  '  Eph.  ii.  1.  "  Matt,  xxviii.  18. 

*  Col.  ii.  15.     Eph.  iv. -8.  ~^  '' Rom.  vi.  14. 

*  Rom,  xvi.  20.  *  Isai.  xxvi.  4.  ''  Heb.  vii.  25. 


(601.)  THE    CliRISTIAx's    STREXGTH.  499 

These  things  being  unrlcrstood  as  implied  in  the  ex- 
hortation, we  may  more  fully  comprehend  in  the  lid. 
place,  wiiat  is  expressed  in  it. 

It  is  evident  that  there  are  tuo  points  to  which  the 
apostle  designs  to  lead  us:  tlic  one  is,  to  rely  on  Clirl'it 
for  strength,  the  other  is,  to  ''  be  strong  in  /dm,"  with  an 
assured  confidence  of  success. 

In  relation  to  the  first  of  these  we  observe,  that  a 
general  must  confide  in  his  army  full  as  much  as  his  army 
confides  in  him  ;  for  as  they  cannot  move  to  advantage 
without  an  experienced  head  to  guide  them,  so  neither 
can  he  succeed  in  his  plans,  unless  he  have  a  brave  and 
well-appointed  army  to  carry  them  into  execution.  It  is 
not  thus  in  the  Christian  army ;  there  all  the  confidence 
is  in  the  General  alone.  He  must  not  only  train  his 
soldiers,  and  direct  them  in  the  day  of  battle,  but  he 
must  be  with  them  in  the  battle,  shielding  their  heads, 
and  strengtheninij;  their  arms,  and  aniuiating  their  courage, 
and  reviving  tiiem  when  faint,  and  raiding  tliem  when 
fallen,  and  liealing  them  when  wounded,  and  finally, 
beating  down  their  enemies  that  they  may  trample  them 
under  their  feet. 

The  fulness  that  is  in  Christ  is  treasured  up  in  him  for 
US',    that  we  may  receive   out  of  it  according  to  our 
necessities.     As  he  came  dow  n  from  heaven  to  purchase 
for  us  all  the  gifts  of  the  S[)irit,  so  he  has  ascendent  up  to 
heaven  that  he  might  bestow  them  upon  US'",  and  fill  us,  ^^ 
each  according  to   his   measure,  with  all  the  fulness  of   i 
God%       Hence    previous  to  his  death  he  said,     "  Ye    i 
believe  in  God ;  believe  also  in  me^ :"  let  that  same  faith   ; 
which  you   repose  in  God  the  Father  as  your  Creator,  / 
be  reposed  in  me  as  your  Redeemer:  let  it  be  full,  and  \ 
implicit :  let  it  extend  to  every  want :  let  it  be  firm  and 
unshaken,    under   all   circumstances   however    difficult, 
however  adverse. 

Such  was  our  Lord's  direction :  and  agreeable  to  it 
was  the  eiiperience  of  the  great  apostle,  who  says,  "The 

lite 

'  Col.  i.  ig.     Eph.i.  92,  23.  •*  Eph.  iv.  10. 

•  Eph.  iii.  19.  and  iv.  7.  '  John  xiv.  1. 

K  K  2 


500  THE    christian's    STRENGTH.  (601.) 

life  which  I  now  live  in  the  flesli,  I  live  by  the  faith 
of  the  Son  of  God,  who  loved  me,  and  gave  hiiuself  for 

It  is  characteristic  of  every  Christian  soldier  to  receive 
thus  out  of  Christ's  fulness  ^ ;  and  to  say,  "  In  the  Lord 
have  I  rii:fhteousness  and  strength'/' 

But  the  prnicipal  point  which  the  apostle  aims  at  in  the 
text,  is,  to  inspire  us  with  a  holy  confidence  in  Christ,  so 
that  we  may  be  as  much  assured  of  victory  as  if  we  saw 
all  our  enemies  fleeing  before  us,  or  already  prostrate  at 
our  feet.     We  cannot  have  a  more  striking  illustration  of 
our  duty  in  this  respect  than  the  history  of  David's  combat 
with  Goliath.     He   would  not  go  against  his  adversary 
/with  armour  suited  to  the  occasion  :  he  went  forth  in  the 
'  name  of  the   God  of  Israel ;  and  therefore  he  did  not 
doubt  one  moment  the  issue  of  the  contest :  he  well  knew 
that  God  could  direct  his  aim;  and  that  he  was  as  sure 
of  vi(  tory   without  any  other  arms  than  a  sling  and  a 
stone  from  his  shei)herd's  bag,  as  he  could  be  with  the 
completest  armour  that  Saul  himself  could  give  him''. 
"What  David  thus  illufiti^ated,  we  may  see  exemplijied  in 
the  conduct  of  St.  Paul :   "  If  God  be  for  us,"  says  he, 
*'  who   can  be  acjainst   us?"     Who  is  he  that  shall  con- 
demn me?  (shall  the  law  curse  me?  or  Satan  overcome 
nie?)    I   tear   none   ol  them;    since   "Christ  has  died, 
yea,  rather  is  risen  again,  and  maketh  intercession  for 
nie.     Who  shall  ser)arate  me  from  the  love  of  Christ? 
shall  tribulation,  or  distress,  or  persecution,  or  famine,  or 
nakedness,  or  peril,  or  sword  ?     Nay,  in  all  these  things 
we  are  more  than  conquerors  through  him  tliat  loved  us  : 
for  I  am  persuaded  that  neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present,  nor 
thiniis   to  come,  nor  height  nor  depth,  nor  any  other 
creature,  shall  be   able  to  separate  us  from  the  love  of 
God,  wliich  is  in  Christ  Jesus  our  Lord  '."     Thus  it  is 
that  we  must  go  forth  against  all  the  enemies  of  our  sal- 
vation :  we   must   "have  no  confidence  iu  the  flesh "j" 
neither  n)ust  we  have  any  doubt  in  our  God :  the  weakest 
amongst  us  should  boldly  say,  "  The  Lord  is  my  helper  ; 

I  will 

f  Gal.  ii.  20.  ^  .Tol]^  i.  16.  '  Isai.  xlv.  24. 

^  1  Sam.  xvii.  45— 47.     '  Rom.  viii.  31— 39-        ™rhil.  iii   3. 


(601.)  THE  christian's  STRENGTH.  5OI 

I  will  not  fear  what  men  or  devils  can  do  against  me " :" 
"  I  can  do  all  things  through  Christ  who  strens^theneth 
me  . 

In  APPLYING  this  subject  to  the  different  classes  of 
professing  Christians,  we  should  first  address  oui'selvesto 
the  self-conjidcnt. 

It  is  the  solemn  declaration  of  God,  that  "by  streno-th 
shall  no  man  prevail  p."  We  might  hope  that  men  would 
be  convinced  of  this  truth  by  their  own  experience. 
Who  amongst  us  has  not  made  vows  and  resolutions 
without  number,  and  broken  them  again  almost  as  soon 
as  they  were  made  ?  Who  ever  resolved  to  devote  him- 
self unfeignedly  to  God,  and  did  not  find,  that  he  was 
unable  stedfastly  to  pursue  his  purpose  ?  What  folly  is  it 
then  to  be  renewing  these  vain  attempts,  when  we  have 
the  evidence  both  of  scripture  and  experience  that  we 
cannot  succeed  !  How  much  better  would  it  be  to  trust 
in  that  "mighty  One,  on  whom  help  is  laid^!"  Learn 
brethren,  before  it  be  too  late,  that  "  without  Christ 
you  can  do  nothing :"  that  "  all  your  fresh  springs  are  in 
h'wiT  and  ^'of  him  must  your  fruit  be  found*:"  "  in  him 
alone  shall  all  the  seed  of  Israel  be  justified,  and  shall 
glory  *."  If  you  will  not  *'  be  strong  in  Am,"  you  will 
continue  "  without  strength  :"  but  if  once  you  truly  "know 
him,  you  shall  be  strong,  and  do  exploits "." 

We  would  next  claim  the  attention  of  the  timid.  It  is 
but  too  common  for  the  Lord's  people  to  be  indult^ing 
needless  fears,  like  David,  when  he  said,  "  I  shall  one 
day  perish  by  the  hands  of  Saul*."  But  surely  such 
deserve  the  rebuke  which  our  Lord  gave  to  Peter,  "  O  thou 
of  little  faith,  wherefore  dost  thou  doubt  '^  ? "  If  thou 
doubtest  the  Lord's  willingness  to  save  thee,  say,  where- 
fore did  he  die  for  thee,  even  for  the  chief  of  sinners? 
If  thou  callest  in  question  his  power,  what  is  there  in 
thy  case  that  can   baffle  Omnipotence?      If  thou   art 

discouraged 

"  Heb.  xiii.  6.  »  Phil.  iv.  1 3. 

''  1  Sam.  li.  9.  see  also  Rom.  ix.  16.  &  Zech.  iv.  6.  &  John  1.  13. 
'  Ps.  Ixxxix.  19.  '  pg,  Ixxxvii.  7.  »  Hos.  xiv.  8. 

*  Isai.  xlv.  25.  ■  Dan.  xi.  32. 

"  1  Sam.  xxvii.  1.  ^  Matt.  xiv.  31. 

K  K  3 


502  THE  christian's  strexgth.  (601.) 

discouraged  on  account  of  thy  own  v.c akness,  know  that 
the  weaker  thou  art  in  thyself,  the  stron;zer  thou  slialt  be  in 
him";  and  that  "  he  will  perfect  his  own  stren^jth  in  thy 
weakness*."  If  thou  feare&t  on  account  of  the  strength 
and  number  of  thine  enemies,  he  meets  thy  fears  \^ith  this 
salutary  admonition  ;  "Say  ye  not  a  confederacy,  a  con- 
federacy; but  sanctify  the  Lord  of  hosts  liimstlf,  and  let 
him  be  your  fear  and  let  him  be  your  dread  ^."  Only 
trust  in  him;  and  though  weak,  he  will  strengthen  thee" ; 
though  faint,  he  will  revive  thee "^ ;  though  wounded,  he 
■will  heal  thee ' ;  though  captive  he  will  liberate  thee  ^ ; 
though  slain,  he  will  raise  thee  up  again,  and  give  thee 
the  victory  over  all  thine  enemies  ^.  "  Be  strong  then 
and  very  courdgeous*"  :"  abhor  the  thought  of  induluing  a 
cowardly  spirit,  as  long  as  "  God's  thrune  is  in  heaven  ' ;" 
and  assure  yourselves,  with  David,  that  though  your 
*'  enemies  encompass  you  as  bees,  in  the  name  of  the 
Lord  you  shall  destroy  them^." 

Lastly,  let  the  victorious  Christian  listen  to  a  word  of 
counsel.  We  are  apt  to  be  elated  in  the  time  of  victory, 
and  to  arrogate  to  ourselves  some  portion  of  the  glory. 
But  Ciod  solemnly  cautions  us  against  this  ' :  and  if,  with 
Nebuchadnezzar  or  Sennacherib,  we  take  the  glory  to 
ourselves,  the  time  is  nigh  at  hand  when  God  will  fear- 
fully abase  us  "\  We  cannot  do  better  than  take  the 
Psalmist  for  our  pattern  :  he  was  enabled  to  perform  the 
most  astonishing  feats,  and  was  honoured  with  the  most 
signal  victories :  yet  so  careful  is  he  to  give  the  gl(M'y  to 
God,  that  he  repeats  again  and  again,  the  same  grateful 
acknowUdgments,  confessing  God  to  be  the  sole  author 
of  his  success,  and  ascribing  to  him  the  honour  due  unto 
his  name".  Let  it  be  remembered,  that  "  our  enemies 
still  live  and  are  mighty :"  and  therefore  we  must  not 

boast 

*  1  Cor.  xii.  10.  *  lb.  vcr.  9.  ''  Isai.  viii.  \i,  13. 

*  Isai.  xxvi.  6.  •*  Isai.  xl.  -29 — 31. 

•'  Exod.  XV.  2fi.  Isai.  xxxiii.  23.         '  Isai.  xiv.  2.  &c  xlix.  24,  25. 
K  Isai.  X.  4.  'I  his  is  a  threatening;  but  it  maybe  applied  to  God's 
fiends  ^fortiori. 

*  J'jsb.  1    6,  7,  9.  *  Ps.  xi.  1 — 4.  ^  I's.  cxviii.  6 — 12. 
'  Deut.  vi.  10—12.  and  viii.  10,  11,  17,  18. 

*"  Ibai.  xxxvij.  24  —  29.     Dan.  iv.  30,  31,  32^  37. 

*  Ps.  xviii.  29 — 42.  -» 


(601.)  THE  christian's  strength.  503 

boast  as  if  the  time  were  come  for  us  to  put  off  our 
armour  °.  Wc  need  the  same  power  to  keep  down  our 
enemies,  as  to  bring  tliem  down  at  first :  we  should  soon 
fall  a  prey  to  the  tempter,  if  left  one  moment  to  our- 
selves. Let  our  eyes  therefore  still  be  to  Jesus,  "  the 
author  and  the  finisher  of  our  faitli;"  dependincr  on  his 
mighty  power  for  ''strength  according  to  our  day  ^"  and 
for  the  accomplishment  of  the  promise  wliich  he  hath 
given  us,  that  "  no  weapon  formed  against  us  shall  ever 
prosper  **." 

'  1  Kings  XX.  11.  '  Deut.  xxxiii.  25.  *>  Isai.  liv.  17. 


DCn.      THE     MEANS    OF    WITHSTANDING    SATAN's    WILES. 

Eph.  vi.  1 1 .     Put  on  the  whole  armour  of  God,  that  ye  may  he 
able  to  stand  against  the  zoiles  of  the  devil. 

TO  be  possessed  of  courage  is  not  the  only  requisite  for 
a  good  soldier  ;  he  must  be  skilled  in  the  use  of  arms ; 
he  must  be  acquainted  with  those  stratagems  which  Ijis 
adversaries  will  use  for  his  destruction  ;  he  must  know  how 
to  repel  an  assault,  and  how  in  his  turn  to  assault  his 
enemy :  in  short,  he  must  be  trained  to  war.  Nor  will 
his  knowledge  avail  him  any  thing,  unless  he  stand  armed 
for  the  combat.  Hence  the  apostle,  having  encouraged 
the  Christian  soldier,  and  inspired  him  with  confidence  in 
"  the  Captain  of  his  salvation,"  now  calls  him  to  put  on 
his  armour,  and  by  a  skilful  use  of  it,  to  prepare  for  the 
day  of  battle. 

To  open  fully  the  direction  before  us,  we  must  shew 
you,  first,  the  wiles  of  the  devil ;  and  next,  the  ??ieam  of 
defeating  them. 

I.  We  shall  endeavour  to  lay  before  you  *'the  wiles  of 
the  devil." 
Satan  is  the  great  adversary  of  God  and  man;  and 
labours  to  the  uttermost  to  destroy  the  interests  of  both. 
In  prosecuting  his  purpose,  he  has  two  grand  objects  in 
view,  namely,  to  lead  men  into  sin,  and  to  keep  them  from 

K  K  4  God, 


504  THE    MEANS    OF  (602.) 

God.     Wc  must  consider  these  distinctly  ;  and  point  out 
the  stratagems  he  uses  for  the  attainment  of  liis  ends. 

1 .   To  lead  men  ihto  sin. 

To  effect  this,  he  presents  to  them  such  temptatiom  as 
are  best  suited  to  their  natural  disjiositions.  As  a  skilful 
jicneral  «  ill  not  attempt  to  storm  a  fort  on  the  side  that  it 
is  impregnable,  bui  will  rather  direct  his  efforts  against  the 
\ieaker  parts,  vihere  he  has  a  better  prospect  of  success; 
so  Satan  considers  the  weak  part  of  every  man,  and  directs 
his  artillery  where  he  may  njost  easily  make  a  breach. 
He  well  knew  the  covetous  dispositions  of  Judas,  and  of 
Ananias  and  Sapphira:  when  therefore  he  wanted  the  one 
to  betray  liis  Piaster,  and  the  others  to  bring  discredit  on 
tlie  Christian  name,  he  wrought  upon  their  natural  pro- 
pensities, and  instigated  them  with  ease  to  the  execution 
of  his  v\jll*.  Thus  he  stimulates  the  proud  or  pa^ssionate, 
the  lewd  or  covetous,  the  timid  or  melancholy,  to  such  acts 
as  are  most  congenial  uith  their  feelings,  to  the  intent  that 
his  ag'ncy  may  be  least  discovered,  and  his  purposes  most 
efJectuaily  secured. 

Much  craft  is  also  discoverable  in  the  neasons  which  he. 
chooses  for  making  his  assaults.  If  a  general  knew  that 
his  adversaries  ^^ere  harassed  with  fatig')e,  or  revelling 
and  intoxicated  an)idstthe  spoils  of  victory,  or  separated 
from  the  niain  body  of  their  army,  so  tfiat  they  could 
have  no  succour,  he  would  not  fail  to  take  advantage  of 
such  circumstances,  rather  than  attack  them  when  they 
were  in  full  force,  and  in  a  state  of  readiness  for  the 
combat.  Such  a  general  is  Satan.  \i  he  finds  us  in  a 
state  of  great  trouhle  and  perplexity,  when  the  spirits  arc 
exhausted,  the  njind  clouded,  the  strength  enervated, 
then  he  will  seek  to  draw  us  to  murmuring  or  despair. 
Tfins  he  act(d  towards  Christ  himself  when  he  had  been 
fasting  forty  days  and  forty  nights;  and  again,  on  the 
eve  of  tiis  crucifixion.  The  former  of  these  occasions 
aflorded  him  a  favourable  opportunity  for  tempting  our 
blessed  Loid  to  despondency  ^  to  presumptions  to  a  total 
iilitnation  of  his  heart  from  God" :  the  latter  inspired  him 
with  a  hope  of  drav*ing  our  Lord  to  some  act  unworthy 

of 

»  John  xiii.  2,  27.     AcU  v.  3.  *•   Matt.  iv.  2,  3. 

«   Matt.  iv.  G.  -^  ''   H..  vrr.  S,  9, 


(602.)  WITHSTAN'DING    SATAN's    WILES.  505 

of  his  high  character,  and  subversive  of  the  ends  for  which 
he  came  into  the  world'.  Again,  it  we  have  been  ele- 
vated \K'\\\i  peculiar  joy,  he  well  knows  how  apt  we  are  to 
relax  our  vigilance,  and  to  indulge  a  carnal  security. 
Hence,  immediately  on  Paul's  descent  froui  the  third 
heavens,  the  paradise  or  God,  Satan  strove  to  puft"  him 
up  with  pride  \  that  so  he  might  bring  him  into  the  con- 
demnation of  the  devil  5.  And  \\\\.\\  more  success  did  he 
assault  Peter  immediately  after  the  most  exalted  honour 
had  befn  conferred  upon  him  ;  whereby  he  brought  upon 
tiie  unguarded  saint  thiit  j'lst  rebuke,  "  Gel  thee  behind 
me,  Saian ;  for  thou  savourost  not  the  things  that  be  of 
God,  but  those  that  be  of  men ''."  Above  all,  Satan  is 
sure  to  embrace  an  opportunity  xchen  ue  are  alone,  with- 
drawn from  those  whose  eye  would  intimidate,  or  whose 
counsel  would  restrain,  us.  He  could  not  prevail  on  Lot 
w  hen  in  the  midst  of  Sodom,  to  violate  the  rights  of  hos- 
pitality ;  but  when  he  was  in  a  retired  cave,  he  too 
successfully  tempted  him  to  repeated  acts  of  drtmkenness 
and  incest.  And  who  amongst  us  has  not  found  that 
scEisons  of  privacy,  or,  at  least,  of  seclusion  from  those 
who  knew  us,  have  been  seasons  of  more  than  ordinary 
temptation  ? 

The  nuam  w  hich  Satan  uses  in  order  to  accomplish  his 
purpose  will  afford  us  a  yet  further  insight  into  his  wiles. 
Whom  will  a  general  so  soon  employ  to  betray  the  enemy 
into  his  hands,  as  one  who  by  his  power  can  command 
them,  or  by  his  professions  can  deceive  them  r  And  is  it 
not  thus  witli  Satan?  If  he  want  to  draw  down  the  judg- 
ments of  God  upon  the  whole  nation  of  the  Jews,  he  will 
stir  up  David,  in  spile  of  all  the  expostulations  of  his 
courtiers,  to  number  the  people  \  If  he  would  destroy 
Ahab,  he  becomes  a  lying  spirit  in  the  mouth  of  .'\hab's 
prophets,  to  persuade  him.  and  by  him  to  lead  Jeho^aphat 
also  and  the  combined  armies  into  the  most  imiuinent 
peril  ^.  Would  he  have  Job  to  curse  his  God  :  no  titter 
i>erson  to  employ  on  this  service  than  Job's  own  yife, 

w  liom 

•  John  xiv,  30.  Luke  xxii.  44,  53.      '  2  Cor.  xii.  7. 

«  1  Tim.  iii.  6,  7.  »"  Matt.  xvi.  16—19,  22,  23. 

'  Numb.  xxi.  1 — 4.  ^  1  Kings  xxii.  21,  12.     ^te 

the  instauce  also  of  KJymas  the  sorcerer,  who  on  account  of  hk  effort? 
is  called  "  a  cbUd  of  the  devil."    AcU  xiii.  iq. 


506  THE    MEANS   OF  (602.) 

•whom  he  tanght  to  give  this  counsel,  "  Curse  God,  and 
die '."  Would  he  prevail  on  Jesus  to  lay  aside  the 
thoufihts  of  sutfering  tor  the  sins  of  men?  his  friend  Peter 
must  otfer  him  iliis  advice,  **  Master,  ^pare  thyself"." 
Thus  in  leading;  us  to  the  commission  of  sin,  he  will  use 
someliines  the  authority  of  magistrates,  of  masters,  or  of 
parents,  and  sometimes  the  influence  of  our  dearest 
friends  or  relatives.  No  instruments  so  fit  for  him,  as 
those  of  a  man's  o^^n  household". 

There  is  also  something  further  observable  in  the  manner 
in  which  Sdttin  tempts  the  soul.  An  able  general  will 
study  to  conceal  the  main  object  of  his  attack,  and  by 
feints  to  deceive  his  enemy*.  Thus  does  Satan  form 
his  attack  with  all  imaginable  cunning.  His  mode  of 
bei^uil.ng  Eve  will  serve  as  a  specimen  of  his  artifices  in 
every  age.  He  first  only  enquired  whether  any  prohi- 
bition had  been  given  her  and  her  husband  respecting  the 
eating  ot  the  fruit  of  a  particular  tree ;  insinuating  at  the 
same  time,  that  it  was  very  improbable  that  God  should 
impose  upon  them  such  an  unnecessary  restraint.  Then, 
on  being  infoimed  that  the  tasting  of  that  fruit  was  for- 
bidden, and  that  the  penalty  of  death  was  to  be  inflicted 
on  ihem  in  the  event  of  their  disobedience,  he  intimated, 
that  such  a  consequence  could  never  follow  :  that,  on  the 
con»rary,  the  benefits  which  should  arise  to  them  from 
eating  of  that  fruit,  were  incalculable.  In  this  manner 
he  led  her  on,  from  parlying  with  him,  to  give  him  credit; 
and,  from  believing  him,  to  comply  with  his  solicitations ^ 
And  thus  it  is  that  he  acts  towards  us:  he  for  a  time  con- 
ceals his  full  purpose  :  he  pleads  at  first  for  nothing  more 
than  the  gratification  oi^  the  eye,  the  ear,  the  imagination ; 
but  is  no  sooner  master  of  one  fort,  or  station,  than  he 
plants  his  artillery  there,  and  renews  his  assaults,  till  the 
whole  soul  has  surrendered  to  his  dominion. 

2.  The  other  grand  device  of  Satan  is,  to  keep  men  from 
God.  If,  after  having  yielded  to  his  suggestions,  the  soul 
were  to  return  to  God  with  penitence  and  contrition,  all 
Satan's  wilfs,  how  successful  soever  they  had  before  been, 
wOiild  l)e  frustrated  at  once.  The  next  labour  therefore 
of  our  great  adversary  is,  to  secure  his  captive,  that  he 

may 

»  Jnb  ii.  9.  •»  SeTnote^  "  Matt.  x.  36. 

•  Josh.  vui.  5,  6,  15,  21.  "  !!  Gen.  iii.  1—6. 


(602.)  WITHSTANDING    SATAn's    WILES.  507 

may  not  escape  out  of  his  hands.  The  wiles  he  makes 
use  of  to  accomphsh  this,  come  next  under  our  con- 
sideration. 

He  will  begin  with  misi^epresenting  to  his  captives  their 
own  character.  One  while  he  will  insinuate  that,  though 
they  may  have  transgressed  in  some  smaller  matters,  yet 
they  have  never  committed  any  great  sin,  and  therefore 
have  no  need  to  disquiet  themselves  with  apprehensions 
of  God's  wrath.  If  he  cannot  compose  their  minds  in  that 
way,  lie  will  suggest,  that  their  iniquities  have  been  so 
numerous,  and  so  heinous,  as  to  preclude  all  hope  of 
forgiveness.  He  will  endeavour  to  make  them  believe 
that  they  have  been  guilty  of  the  unpardonable  sin,  or 
that  their  day  of  grace  is  passed  ;  so  that  they  may  as  well 
take  their  fill  of  present  delights,  since  all  attempts  to 
secure  eternal  happiness  will  be  fruitless.  To  such  artifices 
as  these  our  Lord  refers,  when  he  tells  us,  that  the  strong 
man  armed  keepeth  his  palace  and  his  goods  in  peace**. 

Nf^xt  he  will  misrepresent  to  hi?  captives  the  character 
oj  God.  He  will  impress  them  v\ith  the  idea  that  God  is 
too  merciful  to  punish  any  one  eternally  for  such  triflina 
faults  as  theirs.  Or,  if  that  fail  to  lull  them  asleep,  he 
will  intiuiate,  that  the  insulted  Majebty  of  heaven  demands 
vengeance  :  that  the  justice  and  holiness  of  the  Deity 
M  ould  be  dishonoured,  if  pardon  were  vouchsafed  to  such 
oftenders  as  they.  Probably  too,  he  will  suggest,  that  God 
has  not  elected  them  ;  and  that  therefore  they  7nu6t  perish 
since  they  cannot  alter  his  decrees,  or  save  themselves 
without  his  aid.  He  will,  as  in  his  assaults  upon  our 
blessed  Lord ',  bring  the  scriptures  themselves  to  coun- 
tenance his  lies;  and,  by  a  misapplication  of  difficult  and 
detaclied  passages,  endeavour  to  hide  fiom  us  the  perfec- 
tions of  our  God  as  harmonizing  and  glorified  in  our 
redemption'.  It  was  in  this  manner  that  he  strove  to 
discourage  Joshua*,  and  to  detain  David  in  his  bonds": 
such  advantage  too  he  sought  to  take  of  the  incestuous 
Corinthian "  ;  and,  if  this  stratagem  be  not  deteated,  he 
will  prevail  over  us  to  our  eternal  ruin. 

But  there  is  another  stratagem  which,  for  the  subtletv 

of 

*>  Luke  xi.  21,  26.  '  Matt.  iv.  6.  •  1  Cor.  iv,  4. 

*  Zech.  iv.  1,  2.  •  Ps.  Uxvii.  7—9.        *  2  Cor.  li.  7,  11. 


508  THE    MEANS    OF  (602.) 

of  its  texture,  the  frequency  of  its  use,  and  its  successful- 
ness  in  destroying  souls,  deserves  more  especial  notice. 
When  effectual  resistance  has  been  made  to  the  foregoing 
temptations,  and,  in  spite  of  all  these  misrepresentations, 
the  sinner  has  attained  a  just  view  both  of  tjis  own  cha- 
racter, and  of  God's,  then  Satan  has  recourse  to  another 
wile,  that  promises  indeed  to  the  believer  a  speedy  growth 
in  the  divine  life,  but  is  intended  really  to  divej^t  hi  in  from 
all  proper  thoughts  both  of  himself  and  of  God.  He  will 
"  transform  himself  into  an  angel  of  light,"  and  make  use 
of  some  popular  minister,  or  some  talkative  professor,  as 
his  agent  in  this  business.  He  will  by  means  of  his 
emissaries  draw  the  young  convert  to  matters  of  doubtful 
disputation :  he  will  perplex  his  mind  with  some  intricate 
questions  respecting  matters  of  doctrine,  or  of  discipline 
in  the  church.  He  will  either  controvert,  and  explode 
acknowledged  truths,  or  carry  them  to  an  extreme,  turn- 
ing spirituality  to  mysticism,  or  liberty  to  licentiousness. 
Having  entangled  him  in  this  snare,  he  will  puff  him  up 
with  a  conceit  of  his  own  superior  attainments,  and  speedily 
turn  him  from  the  simplicity  that  is  in  Christ.  Little  do 
his  agents,  who  appear  to  be  "  ministers  of  righteousness," 
imagine  that  they  are  really  "  ministers  of  the  devil;" 
and  little  do  they  who  are  inveigled  by  them,  consider 
'*  in  what  a  snare  they  are  taken  :"  but  God  himself, 
•who  sees  all  these  secret  transactions,  and  discerns  their 
fatal  tendency,  has  given  us  this  very  account,  and  thereby 
guarded  us  against  this  dangerous  device  ^. 

Thus  have  we  seen  the  temptations  by  which  Satan 
leads  men  into  sin,  together  with  the  seasons,  the  means, 
and  the  manner,  of  his  assaults.  We  have  seen  also  how 
he  keeps  them  from  God,  even  by  misrepresenting  to 
them  their  own  character,  and  God's,  or  by  diverting  them 
from  a  due  attention  either  to  themselves  or  God. 

Let  us  now  proceed  in  the  Hd.  place  to  point  out  the 
means  by  whicli  these  wiles  may  be  defeated. 

This  part  of  our  subject  will  come  again  into  discussion, 
both  generally,  m  the  next  discourse,  and  particularly, 
when  we  treat  of  the  various  pieces  of  armour  provided 
for  us.     Nevertheless  we  must  distinctly,  though  briefly, 

shew 

»  2  Cor.  xi.  3,  13,  14,  15. 


(602.)  WITHSTANDING    SATAn's    WILES.  509 

shew  ill  this  place,  What  xve  arc  to  understand  by  the 
whole  armour  of  God;  and,  How  xce  are  to  put  it  on; 
and,  In  what  way  it  will  enable  us  to  withstand  the  devil's 
wiles. 

Armour  is  of  two  kinds,  defensive  and  offensive  ;  the 
one  to  protect  ourselves,  the  other  to  assail  our  enemy. 
Now  God  has  provided  for  us  every  thing  that  is  neces- 
sary for  a  successful  maintenance  of  the  Christian  war- 
fare. Is  our  head  exposed  to  the  assaults  of  Satan  ?  there 
is  "  a  helmet"  to  guard  it.  Is  our  heart  liable  to  be 
pierced  ?  there  is  a  "  breastplate"  to  defend  it.  Are  our 
feet  subject  to  such  wounds  as  may  cause  us  to  fall  ? 
there  are  "  shoes,"  or  greaves,  for  their  protection.  Is 
our  armour  likely  to  be  loosened?  there  is  a  "  girdle"  to 
keep  it  fast.  Are  there  apertures,  by  which  a  well-aimed 
dart  may  find  admission?  there  is  a  "  shield,"  which  may 
be  moved  for  the  defence  of  every  part,  as  occasion  may 
require.  Lastly,  the  Christian  soldier  is  furnished  vvitli 
a  sword  also,  by  the  skilful  use  of  which  he  may  inflict 
deadly  wounds  on  his  adversary. 

But  here  it  will  be  asked.  How  shall  we  get  this  ar- 
mour? and,  how  shall  we  put  it  on?  To  obtain  it,  we 
must  go  to  the  armoury  of  heaven,  and  receive  it  fiom 
the  hands  of  the  captain  of  our  salvation.  No  creature 
in  the  universe  can  give  it  us.  He,  and  he  only,  who 
formed  it,  can  impart  it  to  us.  As,  when  God  had 
decreed  the  destruction  of  Babylon,  we  are  told,  that 
"  the  Lord  opened  his  armoury,  and  brought  forth  the 
weapons  of  his  indignation^ ;"  so,  when  he  has  commis- 
sioned us  to  go  forth  against  sin  and  Satan,  he  must 
supply  us  with  the  arms,  whereby  alone  we  can  execute 
his  M'ill :  and  we  must  be  daily  going  to  him  in  prayer, 
that  he  would  furnish  us  from  head  to  foot,  or  rather, 
that  he  himself  would  be  "  our  shield  and  buckler,"  our 
almighty  protector  and  deliverer  *. 

^V'hen  we  have  received  our  armour,  then  we  are  to 
"  put  it  on."  It  is  not  given  us  to  look  at,  but  to  use  : 
not  to  wear  for  our  amusement,  but  to  gird  on  for  actual 
service.  We  must  examine  it,  to  see  that  it  is  indeed  of 
celestial  temper,  and  that  none  is  wanting.  We  must 
adjust  it  carefully  in  all  its  parts,   that  it  may  not  be 

cumbersome 
*  Jer.  1.  25.  »  Ps.  Ifx.xiv.  11,  and  xviii.  a. 


i^lO  THE    MEANS    OF  (602.) 

cumbersome  and  useless  in  the  hour  of  need :  and  when  we 
have  clothed  ourselves  with  it,  then  we  must  put  forth 
our  strength,  and  use  it  for  the  purposes  for  which  it  is 

designed. 

Our  more  particular  directions  must  be  reserved,  till 
we  consider  the  use  of  each  distinct  part  of  this  armour. 
We  shall  only  add  at  present,  that,  if  we  thus  go  forth  to 
the  combat,  we  shall  surely  vanquish  our  subtle  enemy. 
We  say  not,  that  he  shall  never  wound  us  ;  for  the  most 
watchful  of  us  are  sometimes  ofFour  guard  ;  and  the  most 
experienced  of  us  sometimes  deceived.  But  we  can 
assure  the  whole  army  of  Christians,  that  Satan  thall 
never  finally  prevail  against  them  ^  Their  head  shall  be 
preserved  from  error ' ;  their  heart,  from  iniquity  ^ ;  their  , 
feet,  from  falling  *. 

What  remains  then  but  that  we  call  on  all  of  you  to 
put  on  this  armour  ?  Let  not  any  imagine  that  they  can 
stand  w  ithout  it :  for,  if  Adam  was  vanquished  even  in 
Paradise,  how  much  more  shall  zi^e  be  overpowered  ?  If 
the  perfect  armour  with  which  he  was  clad  by  nature, 
proved  insufficient  for  the  combat,  how  shall  we  stand, 
who  are  altogether  stripped  of  every  defence  !  If  Satan, 
while  yet  a  novice  in  the  art  of  tempting,  "  beguiled  our 
first  parents  by  his  subtlety,"  how  much  more  will  he  - 
betruile  and  ruin  us,  after  so  many  thousand  years  of 
additional  experience  !  Arise  then,  all  of  you,  and  gird 
yourselves  for  the  combat.  Ye  careless  ones,  know  that 
ye  are  already  "  led  captive  by  the  devil  at  his  will  ^ ;" 
and  the  more  you  think  yourselves  secure,  the  more  you 
shew  that  you  are  the  dupes  of  Satan's  wiles.  Ve  weak 
and  timidy  "  be  strong,  fear  not ;  hath  not  God  com- 
manded you  ?  Be  strong,  and  of  a  good  courage ;  be  not 
afraid,  neither  be  dismayed ;  for  the  Lord  your  God  is 
with  you,  whithersoever  ye  go*."  Only  go  forth  in 
dependence  upon  God,  and  "  no  weapon  that  is  formed 
against  you,  shall  ever  prosper  ^"  But  take  care  that 
you  have  on  the  whole  armour  of  God.  In  vain  will  be 
the  use  of  ani/,  if  the  zvhole  be  not  used.  One  part  left 
unprotected  will  prove  as  fatal,  as  if  you  were  exposed 


•»  Matt.  xvi.  18.  '  Isai.  xxj^.  8.  ''  Rom.  vi.  14. 

«  1  Sam.  ii.  9.    1  Pet.  1,  10.  ^  2  Tim.  ii.  26. 

eJoah.i.  6,9.  *  Isai.  liv.  17. 


(602.)  WITHSTANDING   SATAN's    WILES.  51I 

in  every  part.  But  if  you  follow  this  counsel,  you  may 
defy  all  the  hosts  of  hell :  for  "  the  weakest  of  you 
shall  be  as  David,  and  the  house  of  David  shall  be  as 
God  \" 

»  Zech.  xii.  8. 


DCIII.       TO    WITHSTAND    THE    POWER    OF    SATAN. 

Ephes.  vi.  12,  13.  For  we  wrestle  not  against  flesh  and  hlood, 
but  against  principalities,  against  powers,  against  the  rulers 
of  the  darkness  of  this  zeorld,  against  spiritual  zeickedness  in 
nigh  places.  Wherefore  take  unto  you  the  zohole  armour  of 
God,  that  ye  may  be  able  to  withstand  in  the  evil  day,  and 
having  done  all,  to  stand. 

IN  persuading  men  to  undertake  any  arduous  office, 
and  more  especially  to  enlist  into  the  army,  it  is  customary 
to  keep  out  of  view,  as  much  as  possible,  the  difficulties 
and  dangers  they  will  be  exposed  to,  and  to  allure  them 
by  prospects  of  pleasure,  honour,  or  emolument.  It  was 
far  otherwise  with  Christ  and  his  apostles.  When  our 
Lord  invited  men  to  enlist  under  his  banners,,  he  told 
them  that  they  would  have  to  enter  on  a  course  of  pain 
and  self-denial ;  "  If  any  man  will  be  my  disciple,  let 
him  deny  himself,  and  take  up  bis  cross  daily,  and  follow 
me."  Thus  St.  Paul,  at  the  very  time  that  he  is  endea- 
vouring to  recruit  the  Christian  army,  tells  us  plainly,  that 
the  enemies  we  shall  have  to  combat,  are  the  most  subtle 
and  powerful  of  any  in  the  universe.  Deceit  and  vio- 
lence, the  two  great  engines  of  cruelty  and  oppression, 
are  their  daily  practice  and  delight. 

In  conformity  with  the  apostle's  plan,  we  have  opened 
to  you,  in  some  small  measure,  the  idles  of  that  adversary, 
whom  we  are  exhorting  you  to  oppose  :  and  we  shall  now 
proceed  to  set  before  you  somewhat  of  his  power ;  still 
however  encouraging  you  not  to  be  dismayed,  but  to  go 
forth  against  him  with  an  assurance  of  victory. 

We  shall  shew  you 
I.  What  a  powerful  adversary  we  have  to  contend  with. 

As  soon  as  any  man  enlists  under  the  banners  of  Christ, 
the  world  will  turn  against  him,  even  as  the  kings  of 

Canaan 


512         TO  WITHSTAND  THE  POWER  OF  SATAN.      (603.) 

Canaan  did  a;:ainst  the  Gibeonites,  the  very  instant  they 
had  made  a  league  with  Joshua*.  "  Those  ot"  his  own 
household  will  most  probably  be  his  greatest  foes."  To 
oppose  these  manfully  is  no  easy  task  :  but  yet  these  are 
of  no  consideration  in  comparison  of  our  other  enemies ; 
*'  We  wrestle  not  against  flesh  and  blood",  says  the 
apostle,  but  against  all  the  principalities  and  powers  "  of 
hell '.  It  is  not  merely  in  a  rhetorical  way  that  the  apostle 
accumulates  so  many  expressions,  to  designate  our  ene- 
mies :  the  difl'erent  terms  he  uses  are  well  calculated  to 
exhibit  their  power;  which  will  appear  to  us  great  indeed, 
if  we  consider  what  he  intimates  respecting  their  nature, 
their  mimber,  and  their  office. 

With  respect  to  their  nature^  they  are  "  wicked  spirits." 
Once  they  were  bright  angels  around  the  throne  of  God  : 
but ''  they  kept  not  their  first  estate  ;"  and  therefore  they 
were  "  cast  down  to  hell ''."  But  though  they  have  lost 
the  holiness,  they  still  retain,  the  power,  of  angels.  As 
"  angels,  they  excel  in  strength ',"  and  are  far  '*  greater 
in  power  and  might  ^"  than  any  human  being.  They 
have,  moreover,  an  immense  advantage  over  us,  in  that 
they  are  spirits.  W^ere  they  flesh  and  blood  like  our- 
selves, we  niight  see  them  approaching,  and  either  flee 
from  then),  or  fortify  ourselves  against  them :  at  least, 
there  would  be  some  time  when,  through  weariness,  they 
must  intermit  their  efforts :  but  being  spirits,  their  ap- 
proaches to  us  are  invisible,  irresistible,  incessant. 

Their 

*  Josh.  X.  4.  with  John  xv.  18,  ig, 

''  The  terms  "  flesh  and  blood''  are  sometimes  used  to  signify  any 
human  being,  Matt.  xvi.  17.  and  sometimes,  our  corrupt  nature, 
■whether  intellectual,  Gal.  i.  16.  or  corporeal,  i  Cor.  xv.  50.  Here 
thev  denote  the  world  at  large. 

*=  Commentators  labour  exceedingly,  but  in  vain,  to  make  any 
tolerable  sense  of  u  tok  £7ra^a»to«?  as  traublated  in  our  version.  But, 
if  they  were  construed  with  'n  -csaXn,  thus,  "  Our  conjiict  about 
hifivenlj/  things,'*  and  Ta  -nrvE^/xaTixa  t^?  ■E79»>jgi«?  be  considered  as 
equivalent  to  'tso»r,^a.  'anvy.oc-ra.,  the  whole  sense  would  be  clear  and 
unembarrassed,  l-or  tlial  sense  of  h,  see  Rom.  xi.  2.  and  Gal.  i.  24 ; 
and,  for  a  much  greater  separation  of  words  that  are  to  be  consti  u^-d 
together,  see  Rom.  ii.  1-2,  16.  Indeed,  the  distance  between  v,  <ad.\n 
and  it  roTi;  i-ai^cttrnq  is  not  worthy  of  notice,  if  it  be  considered,  that 
iour  of  the  intermediate  members  of  the  sentence  are  a  o.ere  ac- 
cumulation  of  synonymous    expr^^awors,   a   periphrasis    for  worn^i 

■  *  Juue  6.  &  -1  Fet.  ii.  4.  "^  Ps.  ciii.  20.  '  2  Pet.  ii.  11. 


(603.)       TO    WITHSTAND  THE  POWER  OF  SATAN.       513 

Thdr  number  is  also  intimated,  in  that  they  are  repre- 
sented as  "  principalities  and  powers,"  consistinir  of  mul- 
titudes who  hold,  like  men  on  earth  and  angels  inlicaven^ 
various  degrees  of  honour  and  authority  under  one  head! 
To  form  a  conjecture  respecting  their  numbers,  would  be 
absurd;  since  we  are  totally  in'the  dark  on  that  subject. 
This  however  we  know,  that  they  are  exceeding  many; 
because  our  Lord   cast  no   less  than  seven  out  of  one 
woman'';  and  one  man  was  possessed  by  a  whole  troop  or 
"  legion"  at  once'.     We  have  reason  therefore  to  think 
that  their  number  far  exceeds  that  of  the  human  species; 
because  there  is  no  human  being  beyond   the   reach   of 
their  assaults,   no,  not  for  a  single  hour.     Nor  are  they 
formidable  merely  on  account  of  their  number,  but  prin- 
cipally on  account  of  their  union,  and  subordination  under 
one  leader.     \Nq  read  of  "  the  devil  and  his  angels  ^" 
as  of  a  king  and  his  subjects :  and  though  we  know  not 
what  precise  ranks  and  orders  there  may  be  among  them, 
we  know  the  name  of  their  chief,  even  "  Beelzebub,  the 
prince  of  the  devils'."     It  is  because  of  their  acting  thus 
in  concert  with  each  other,  that  they  are  so  often  spoken 
of  aso/^e'":  and  well  they  may  be;  for,  the  whole  multi- 
tude of  them  are  so  perfectly  one  in  operation  and  design 
that,  if  one  si)y  out  an   advantage,  he  may  in  an  instant 
have  a  legion  more  to  second  his  endeavours :  and  as  this 
constitutes  the  strength  of  armies  on  earth,  so  does  it  "ive 
tenfold  power  to  our  spiritual  enemies. 

The  office  which  they  execute  as  "  the  rulers  of  this 
dark  world,"  may  serve  yet  further  to  give  us  an  idea  of 
their  strength.  It  is  true,  this  ofHce  was  not  delegated  to 
them,  but  usurped  by  them :  still  however,  they  retain  it 
by  God's  permission,  and  exercise  it  to  our  cost.  Satan 
is  expressly  called  "  the  prince  of  this  world","  "  the 
god  of  this  world","  "  the  prince  of  the  power  of  the 
air,  the  spirit  that  now  vvorkelh  in  all  the  children  of  dis- 
obedience?." He  "  blinds  them"  that  they  may  not  see'', 
and  then,  as  the  prophet  led  the  Syrians,  be  leads  them 

whithersoever 

e  Col.  i.  16.  ^  Markxvi.g.  '*  Mark  v.  9. 

^  Matt.  XXV.  41.  1  Matt.  xii.  24. 

«  Luke  iv.  -2,  3,  5,  6,  8,  13.         "  John  xii.  31.  Si  xiv.  30.  &  xvi.  \  i, 
•  2  Cor.  iv.  4.  P  £ph.  ii.  2.  s  bee  note  °. 

Vol.  V.  hi. 


514         TO  WITHSTAND  THE  POWER  OF  SATAN.     (603.) 

whithersoever  he  wilT;  he  takes  them  captive  altogether'. 
A  few  indeed  who  are  brought  out  of  darkness  into  the 
marvellous  light  of  the  gospel,  have  cast  off  his  yoke  :  but 
except  them,  the  whole  world,  inveloped  in  worse  than 
Euyptian  darkness,  lieth  under  him  as  its  universal  mo- 
narch'.  The  very  elements  are  under  his  controul,  and 
concur  with  men  and  devils  to  fulfil  his  will.  Would  he 
deprive  Job  of  his  substance?  hosts  of  Sabeans  and  Chal- 
deans coine  at  his  call,  to  plunder  him".  Would  he 
destroy  all  his  family?  the  wind  rises  at  his  command  to 
smite  their  house,  and  overwhelm  them  in  its  ruins'. 

Such  are  the  enemies  with  whom  we  have  to  contend. 
If  we  desire  to  prosecute  earthly  things,  we  can  go  on  with 
ease,  we  can  follow  them  without  interruption  from  day 
to  day,  and  from  year   to   year :  with  res[)ect  to  these 
things,  the  devils  \vould  rather  help  us  forward,  than  ob- 
struct our  way.     But  the  very  instant  we  begin  to  seek 
*'  heavenly  things/'  all   hell  is  in  alarm,  just  as  all  the 
Canaanites   were,   when   they  understood  that  Joshua's 
spies  liad  been  seen  in  their  land  ^,     If  ive  begin  to  listen 
to  the  word  of  God,  he  will  send  some  emissary,  some  child 
of  his,  whom   he  has  endued  with   peculiar  subtlety,  to 
turn  us  from  the  faith ^.     If  the  word,  like  good  seed,  be 
soun  upon  our  hearts,  he  will  send  a  host  of  devils,  like 
birds  of  the  air,  to  pick  up  the  seed^     If  any,  in  spite  of 
his  efforts,  take  root  in  our  hearts,  he  will  instantly  sow 
tares  to  grow  up  with  the  wheat",  and  thorns  to  choke 
it^     We  cannot  go  into  the  presence  of  God  to  pray, 
but  "  Satan  will  be  at  our  right  hand  to  resist  us**."     The 
conflict  we  have  to  maintain  with  him,  is  not  like  that 
which  is  common  to  our  armies,  where  a  part  bear  t!ie 
brunt  of  the  battle,  and  the  rest  are  reserved  for  exigen- 
cies :  in  this  view  it  is  more  properly  compared  to  "  a 
wrestling"  where  every  man  meets  his  antagonist,  and 
must  continue  the  contest,  till  the  fall  of  one  party  decides 
the  victory.     Such  the  scripture  describes  our  contest 
to  be ;  and   such  it  is    proved  to   be   by  every   man's 

experience : 

'  2  Kings  vi.  18 — 10.  *  2  Tim.  ii- 26. 

•  1  John  V.  19.     '£»  ru  -aon^Z^  in  the  wicked  one. 

"  Jobi.  12,  15,  17.  '  Ib.ver.  19.  Tf  Josh.  ii.  g,  ij. 

•  Acts  xiii.  7 — 10.  *  Matt.  xiii.  4,  19.  ••  lb.  ver.  25. 

•  Matt.  xiii.  7,  22.  *  Zech.  iii.  i. 


(603.)      TO  WITHSTAND  THE  POWER  OF  SATAN.         515 

experience:  there  is  no  man  who,  if  he  will  only  observe 
the  ease  with  whic))  he  enters  upon  his  worldly  calliniJ,  and 
keeps  up  his  attention  to  it,  and  the  comparative^diffi- 
culty  he  finds,  as  soon  as  ever  he  addresses  himself  to  the 
concerns  of  his  soul,  shall  see,  that  there  is  in  him  an 
impotence  and  reluctance,  for  which  he  cannot  account 
unless  he  acknowledge,  what  the  scripture  so  fully  warns 
him  of,  a  satanic  agenry. 

But  shall  we  he  intimidated  by  this  account,  and  induced 
to  surrender  ourselves  to  Satan  without  a  conflict?  No. 
Formidable  as  he  is,  there  is  One  above  him,  who 
circumscribes  his  powers,  and  limits  his  operations.  He 
did,  by  God's  permission,  "  cast  so??ie  of  the  Efihesian 
church  into  prison,  that  they  might  be  tried,  for  ten  days':" 
but,  if  he  could  have  accomplished  all  that  was  in  his 
licart,  he  would  have  cast  them  all  into  hdl  that  they 
might  perish  for  ever — So  far  from  being  irresistible,  he 
may  be  resisted,  yea,  and  vanquished  too,  by  the  weakest 
of  God's  saints. 

To  encourage  you  therefore  to  fight  against  him,  we 
shall  shew 

II.   How  we  may  effectually  withstand  him 

The  apostle  renews,  though  with  some  variation,  the 
directions  he  gave  before ;  "  not  thinking  it  grievous  to 
himself  to  repeat  any  thing  that  may  conduce  to  our 
safety f."  St.  Peter  also  was  "  careful  to  put  Christians 
frequently  in  ren^embrance  of  many  things,  notwithstand- 
ing they  knew  them,  and  were  established  in  the  present 
truth*."  Well  therefore  may  we  call  your  attention  once 
more  to  the  exhortation  in  the  text.  Indeed,  if  the 
putting  on  the  whole  armour  of  God  was  necessary  to 
guard  against  the  xviles  of  the  devil,  it  can  be  no  less 
necessary  as  a  preservative  against  his  power :  and  the 
exhortation  enforced  by  this  neia  consideration,  cannot  rea- 
sonably be  thought  an  uninteresting  repetition. 

But  we  shall  have  no  need  to  repeat  any  former  obser- 
vations, seeing  that  what  is  new  in  the  exhortation,  will 
afford  abundant  matter  for  profitable,  and  seasonable, 
remark. 

The 

•  Rev.  ii.  10.  '  Phil.  iii.  1.  8  a  Pet.  i.  12. 

LL  2 


51 6        TO  WITHSTAND  THE  POWER  OF  SATAN.      (603.) 

The  time  mentioned  in  the  text  as  "  the  evil  day," 
refers  to  those  particular  periods  when  Satan  makes  his 
most  desperate  attacks.  Sometimes  he  retires  from  us 
for  a  season,  as  he  did  from  our  Lord'';  or,  at  least,  gives 
us  somewhat  of  a  respite  from  any  violent  assaults.  But 
he  watches  his  opportunity  to  renew  his  efforts,  when  by 
brincring  a  host  of  devils  to  his  aid',  or  finding  us  off  our 
guard  ^f  he  may  exert  his  power  to  more  effect.  Such  a 
season  was  that  wherein  David  complained,  that  "  his 
enemies,  compassing  him  like  bees,  thrust  sore  at  him  that 
he  njight  falT:"  and  especially  that  wherein  the  Lord 
Jesus  Christ  himself  was  so  weakened  by  him,^s  to  need 
an  angel  from  heaven  to  administer  strength  and  consola- 
tion"". All  who  know  any  thing  of  "  Satan's  devices," 
must  have  noticed  this  in  their  own  experience :  there 
h;ive  been  times  when  the  enemy  appeared  unmindful  of 
his  work,  and  other  times  when  "  he  has  come  in  like  a 
flood  ;  so  that  if  the  Spirit  of  the  Lord  had  not  lifted  up  a 
standard  against  him","  he  must  have  utterly  overwhelmed 
them.  The  hour  of  death  is  a  season  when  he  usually 
puts  forth  all  his  power,  "  having  great  wrath  because 
his  time  is  short"." 

Now  what  shall  we  do  in  such  seasons,  if  not  clad  in 
the  whole  armour  of  God?  What  hope  can  we  have  of 
withstanding  such  an  enemy?  If  he  should  find  us  un- 
armed, would  he  not  sitt  us  as  wheat  p,  and  reduce  us  to 
mere  chaff?  Would  he  not  scatter  us  as  smoke  out  of  the 
chimney,  or  chaff' driven  by  a  whirlwind'"?  Would  he 
not  precipitate  thousands  of  us,  as  he  did  the  swine,  into 
instantaneous  destruction',  and  into  the  abyss  of  hell? 

But  if  we  be  armed  with  the  divine  panoply,  we  need 
not  fear:  he  can  have  no  power  against  us  any  further 
than  it  is  given  him  from  above':  and,  "  howbeit  he 
meaneth  not  so,  neither  doth  his  heart  think  soV  his 
efforts  against  us  shall  ultimately  conduce  to  our  good, 
to  make  us  more  liumble,  more  vigilant,  more  expert. 

This  is  particularly  intimated  in  the  text;  and  in  this 
the  encouragement  given  us  exceeds  what  was  contained 

in 

*"  Luke  iv.  13.  *  Matt.  xii.  44,  45.  ^  iPet.  v.  8. 

'  Ps.  cxviii.  12,  13.  "  Luke  .vxii.  43,  53.  "  Isai.  lix.  19. 

"  Rev.  xii.  12.  ''  Liikejfcjtii.  31.         ~  "^  Hos.  xiii.  3. 

»  Matt.  viii.  31,  32.  '  Johnxix,  ii.  *  Isiii.  x.  5,  7. 


(603.)      TO  WITHSTAND  THE  POWER  Ol-   SATAN.         517 

in  tlie  former  exhortation.  Thejx  we  were  tauffht  to 
expect  that  we  should  not  be  vanquished  by  our  subtle 
enemy:  here  we  are  encouraged  with  an  assurance,  that 
we  shall  not  only  effectually  withstand  his  efforts,  even 
when  they  are  most  desperate,  but  shall  "  sta?2d''  as  vic- 
tors on  the  field  of  battle,  after  having  put  our  enemies 
to  fli2;ht.  To  this  also  agree  the  words  of  St.  James; 
"  resist  the  devil,  and  he  shall  //ee  from  you";"  he  shall 
not  only  not  overcome  you,  but  shall  be  so  intimidated  by 
your  prowess  as  to  flee  from  you  with  the  greatest  preci- 
pitation. Blessed  truth!  This  miiihty  fiend,  who  dared  to 
enter  the  lists  with  an  archangel'',  and  to  contend  even 
with  the  Son  of  God  himself,  shall  be  so  terrified  at  the 
sight  of  a  Christian  champion,  as  not  only  to  "  forbear 
touching  him  ^,"  but  even  to  flee  from  his  presence  as  for 
his  very  life. 

It  is  true,  he  will  never  finally  give  over  the  contest, 
till  we  are  got  entirely  beyond  his  reach  :  nor  is  he  at 
any  time  so  vanquished  or  intimidated  but  that  he  will 
number  another  host,  like  unto  that  which  has  been 
defeated,  and  renew  his  attack  upon  us^:  but  his  malice 
shall  terminate  in  his  own  confusion*:  he  may  succeed  to 
bruise  our  heel,  but  we  shall  ultimately  bruise  his  head\ 
"  Our  weapons,  through  God,  shall  be  mighty,  though 
wielded  by  the  feeblest  arm'."  We  shall  "  go  on  con- 
quering and  to  conquer""'  till  we  set  our  feet  upon  his 
neck*,  and  return  with  triumphant  exultation  from  the 
combat,  saying,  "  Lord,  even  the  devils  are  subject  unto 
us  through  thy  name^" 

Nor  is  this  your  greatest  encouragement:  for  as  soon 
as  you  have  "  done  all"  that  God  has  designed  for  you 
in  this  state  of  warfare,  you  shall  '*  stand''  before  God, 
united  to  that  noble  army  that  are  now  enjoying  their 
triumphs  in  his  presence.  Having  "  fought  the  good  fight 
and  finished  your  course,  there  shall  be  given  to  you  a 
crown  of  righteousness"  and  glory ^;  and  you  shall  bear 

the 

"  James  iv.  7,  *  Jude  9.  ^   1  John  v.  18. 

■  1  Kin>j,s  xy.  12 — 26.        '  lb.  ver.  27 — 29.       "  Gen.  iii.  15. 

*  2  Cor.  X.  4.  ^  Rev.  vi.  2. 

*  Josh.  X.  24.      This  was  altogether  typical  of  the  Christian's 
▼ictories.  '  Luke  x.  17.  8  2  Tim.  iv,  7,  8. 

LL3 


51 8        TO  WITHSTAND  THE  POWER  OF  SATAN.      (603.) 

the  palm  of  victory  in  the  courts  of  heaven*'.  Then  shall 
be  fulfilled  to  you  what  was  spoken  by  our  Lord,  "  To 
him  that  overcometh  will  I  give  to  sit  down  ^^ith  me  upon 
my  throne,  even  as  I  also  overcame,  and  am  set  down 
with  my  Father  upon  his  throne*."'  Only  "  be  faithful 
unto  death;  and  God  will  give  thee  a  crown  of  life"." 

Before  we  dismiss  this  subject,  we  would  address  a  few 
words 

1.  To  those  who  have  never  yet  wrestled  with  this  great 
adversary. 

We  hope  you  are  now  convinced,  that  it  is  not  a  need- 
less labour  to  engage  in  this  contest.  But  you  may  still 
be  induced  to  decline  it,  from  the  idea  that  it  is  a  hopeless 
work.  But  know  this,  that  you  have  undertaken  a  task 
which  is  infinitely  more  difficult  than  this;  for,  while  you 
refuse  to  wrestle  with  Satan,  you  are  actually  wrestling 
with  God  himself.  He  who  infallihly  discerns,  and  rightly 
estimates,  your  conduct,  says,  that  ye  "  resist  the  Holy 
Ghost'"  and  "contend  with  your  iVIriker*" : "  and  your 
own  consciences  will  inform  you,  that  you  have  often 
"  fought  against  God,"  by  resisting  the  influence  of  his 
word  and  Spirit".  Suppose  then  ye  gain  the  victory 
(which  is  but  too  probable)  suppose  God  give  up  the 
contest,  and  say,  "  My  Spirit  shall  strive  with  him  no 
longer";"  what  will  ye  have  to  boast  of.''  what  cause  uill 
ye  have  for  joy  ?  Avvful  will  be  that  day  wherein  God 
shall  say,  *'  Let  him  alone** :  "  from  that  hour  your  con- 
demnation will  be  sure,  and  Satan  will  have  perfectly 
gained  his  point.  Judge  then  whether  it  be  not  better 
to  contend  with  Satan,  than  with  God?  with  him  whom 
you  are  sure  to  conquer,  to  your  eternal  happiness  ;  than 
with  him,  by  whose  avenging  arm  you  must  be  crushed 
for  ever^?  Consider  well  which  of  the  two  ye  choose  for 
your  enemy,  God  or  Satan :  And  may  God  incline  you 
to  enlist  under  the  Redeemer's  banner,  and  in  his  strength 
to  combat  all  the  enemies  of  your  salvation  ! 

2.  Let  us  speak  to  those  who  have  begun  the  arduous 
contest. 

Be 

**  Rev.  vii.  9,  10.  *  Rev.  iii.  ai.         ^  Rev.  ii.  lo.  latter  part. 

'Actsvii.si.  "  Job  xl.  2."^       "  Acts  V.  39.  &xxiii.9. 

•  G«n.  vi.  3.  '  Hos.  iv.  17.         ^  Isai.  xxvii.  4. 


(603.)      TO  WITHSTAND  THE  POWER  OF  SATAN.  5I9 

Be  not  afraid  of  your  great  adversary.  Do  not  be  like 
the  unbelieving  Ismelites,  who,  because  the  Anakims  were 
of  sucli  extraordinary  stature,  and  dwelt  in  cities  that 
were  walled  up  to  heaven,  were  afraid  to  go  up  against 
them';  but  rather  say,  with  Caleb,  "  They  shall  be  bread 
for  us' :  "  instead  of  destroying,  they  shall  be  an  occasion 
of  good  to,  our  souls:  their  spoils  shall  enrich  us;  and 
the  opposition  that  they  make,  shall  only  be  the  means  of 
displaying  more  abundantly  the  love  and  faithfulness  of 
our  God.  "  Take  unto  you"  again  and  again  "  the  whole 
armour  of  God  ;"  and  "  fight,  not  as  one  that  beateth 
the  airt,"  but  as  one  that  is  determined  to  conquer  or 
die:  and  if  at  any  time  you  be  tempted  to  give  up  the 
contest,  think  of  "  those  who  now  through  faith  and  pa- 
tience inherit  the  promises "."  Once  they  were  conflicting 
like  you ;  but  now  they  rest  from  their  labours,  and  are 
anxious  spectators  of  your  conflicts*.  It  is  but  a  little 
time,  and  you  also  shall  be  numbered  with  them. 
"  Greater  is  he  that  is  in  you,  than  he  that  is  in  the 
world''."  Only  go  forth  therefore  in  the  name  of  Christ j 
and  his  triumphs  shall  be  the  pattern,  the  pledge,  the 
earnest  of  your  own. 

'  Numb.  xiii.  28,  31,  33.  '  lb.  ver.  30.  with  Numb.  xiv.  9. 

*   1  Cor.  ix.  26.  "  Ileb.  vi.  12. 

'  Heb.  xii.  1.  ''  i  John  jv.  4. 


DCIV.    THE  christian's  girdle. 

Eph.  vi.  14.      Stand  therefore,  having  your  loins  girt  about 

with  truth. 

IT  is  not  possible  to  exceed  in  magnifying  the  grace  of 
God  :  to  it  must  every  part  of  our  salvation  be  ascrioed: 
grace  begins  the  work  in  our  hearts ;  grace  carries  it  on ; 
grace  completes  it.  No  ground  of  glorying  is  left  for 
man :  his  own  wisdom,  goodness,  strength,  weigh  no 
more  than  the  small  dust  upon  the  balance.  All  is  the 
work  of  God;  he  lays  the  foundation;  and  when  "  the 
top-stone  shall  be  brought  forth  with  shoutings,  we  must 

L  L  4  cry, 


520  THE  christian's  GIRDLE.  (604.) 

cry,  Grace,  grace  unto  it*."     But  while  we  are  jealous 
of  God's  honour,  and  desirous  of  magnifying  the  riches 
of  his  grace,  we  must  be  careful  not  to  undervalue  the 
work  wrought  in  our  hearts.     In  point  of  merit,  there  is 
nothing  in  us  that  is  worthy  of  the  smallest  consideration  : 
but  in  a  variety  of  other  views,  the  work  of  God's  Spirit 
in   our  hearts  can  scarcely  be  appreciated  too  highly. 
This  is  manifest  from  the  description  which  the  apostle 
gives  of  the  Christian's  armour.    He  is  careful  in  the  first 
place  to  shew  us,  that  we  have  not  in  ourselves  any  inhe- 
rent  strength;  and  that,  consequently,   we  must  depend 
entirely  on  God  :  but  in  entering  more  minutely  into  his 
subject,  he  declares,  that  those  graces,  which  the  Spirit 
of  God  forms  in  our  hearts,  are  means  of  defence  against 
our  spiritual  adversaries :  for  though  as  being  our  graces, 
they  are  weak  and  worthless;  yet  as  being  the  xvork  of 
God's  hands,  they  are  of  great  strength  and  value :  they 
even  constitute  that  armour,  in  which  we  are  to  go  forth 
against  the  enemies  of  our  salvation,  and  by  which  we 
shall  be  enabled  to  defeat  all  their  wiles,  and  all  their 
power. 

The  first  grace  that  he  mentions,  is  "  truth :  "  in  elu- 
cidating which  we  shall  shew 

I.  What  we  are  to  understand  by  truth. 

II.  It's  use  and  office  in  the  Christian  warfare. 

I.  What  are  we  to  understand  by  "  truth?"  It  is  a 
term  of  extensive  signification.  It  is  sometimes  put  for 
the  gospel ;  in  whicii  sense  the  apostle  speaks  of  "  obe^^- 
ing  the  truth."  But  in  this  place,  it  rather  means  shicerlty. 
The  two  terms  arc  often  used  together  as  synonimous  ex- 
pressions; "  Serve  the  Lord,"  says  Joshua  in  his  farewel 
discourse,  "  in  sincerity  and  truth  ^ :  "  and  St.  Paul  ex- 
horts us  to  "  keep  the  feast  with  the  unleavened  bread 
of  sincerity  and  truth  ^" 

But  sincerity.  Christian  sincerity,  is  very  little  under- 
stood. For  the  most  part,  it  is  considered  as  importing 
nothing  more  than  a  good  intention,  without  any  reference 
to  the  manner  in  which  that  good  intention  operates. 
But  the  sincerity,  of  which  the  text  speaks,  is  a  Christian 

grace ; 

*  Zech.  iv.  6,  7,  9.  Josh.  xxiv.  14.  '    1  Cor.  v.  8. 


(604.)  THE  christian's  girdle.  521 

grace ;  and  consequently  it  must  include  something  widely 
different  from  that  which  may  be  exercised  by  supersti- 
tious bigots'*,  or  blood-thirsty  persecutors'. 

To  mark  it  as  distinctly  as  possible,  we  shall  notice /c/wr 
things  that  are  implied  in  it. 

First  it  implies  a  desire  aud  intention  to  please  God, 
There  is  one  canon,  one  universal  rule  of  action,  pre- 
scribed to  us  in  the  scriptures ;  namely,  that  "  whether 
we  eat  or  drink,  or  whatever  we  do,  we  should  do  all  to 
t^e  glory  of  God  ^"  Whatever  therefore  springs  from 
other  motives  and  principles,  must  argue  a  want  of  since- 
rity, in  proportion  as  God's  honour  is  superseded  by  any 
selfish  considerations.  When  Jehu,  in  compliance  with 
God's  command,  extirpated  the  family  of  Ahab^,  his 
obedience  wms  not  considered  as  sincere,  because  he  was 
actuated  rather  by  vain-glory  ^,  than  by  a  real  desire  to 
please  God  ;  and  tlie  blood  that  he  shed  in  executinty  the 
divine  command,  was  on  that  very  account  avenged  by 
God  himself  upon  his  posterity  \ 

The  Jews  also  complied  with  the  institutions  of  Moses 
in  observing  their  religious  fasts  and  feasts:  but  because 
"  they  did  fast  and  feast  unto  themselves  rather  than  unto 
God,"  and  sought  rather  to  cover  their  own  enormities 
by  such  observances,  than  really  to  honour  God,  their 
services  were  deemed  hy[)ocritical,  and  were  rejected  with 
abhorrence  ^.  Thus  must  all  our  duties,  civil  or  reli- 
gious, have  respect  to  God  :  We  must  have  "  a  single 
eye,"  if  we  would  please  him  \  If  we  bring  forth  fruit 
to  ourselves  only,  "  we  are  empty  vines,"  we  are  unpro- 
fitable servants "". 

Sincerity  implies  in  the  next  place,  a  serving  of  God 
according  to  the  light  we  enjoy.  Sincerity  v\ill  doubtless 
consist  with  defective  views  both  of  Christian  duty,  and 
Christian  liberty:  but  it  will  not  consist  with  allowed 
deviations  from  an  acknowledged  duty,  either  in  a  way  of 
omission,  or  of  commission.  "  The  wisdom  that  is  from 
above,  is  without  partiality,  and  without  hypocrisy  "."  To 
be  "partial  in  the  law"  is  to  dissemble  with  God:  and 

whether 

*■  Rom.  X.  2.  •  John  xvi.  1.  '  1  Cor.  x.  31. 

5  1  Kings  ix.  6,  7.  *  2  Kings  x.  16.  *  Hos.  i.  4. 

^  Zech.  vii.  5,  6.  «  Matt.  vi.  23,  23.  ■  Hos.  x.  1. 
"  James  iii.  17. 


522  THE    christian's    GIRDLE.  (604.) 

whether  we  make  outward  duties  a  cloke  for  inward  lusts, 
or  present  to  God  a  mere  "  form  of  godliness  without 
the  poM'er  of  it,"  we  are  really  "  hypocrites  in  heart"," 
and  therefore  can  have  no  pretensions  to  sincerity. 

But  there  is  yet  a  third  thing,  which  is  absolutely  essen- 
tial to  sincerity,  namely,  a  dtn'u^e  to  know  the  will  of  God 
7nore perfectly.     Here  it  is  that  many,  who  have  appeared 
most  sincere,  have  failed.    St.  Paul  before  his  conversion 
*'  thought  he  oii^ht  to  do  many  things  contrary  to  the 
name  of  Jesus'":"  and  truly  he  did  them  with  a  zeal 
suited  to  his  persuasion.     But  can  it  be  said,  that  at  that 
time  he  possessed  the  Christian  virtue  of  sincerity  r  Bv  no 
means  :  for  he  had  opportunities  enough  of  information  : 
the  \\ritings  of  Moses  and  the  propliets  were  plain  enough 
to  convince  any  man  that  was  not  blinded  by  prejudice, 
and  carried  away  by  his  own  impetuous  passions "'.      Be- 
sides,  he  might  have  gone  to  the   fountain  head,   and 
enquired  of  Jesus  hiujself,  what  grounds  there  were  for 
believing  him  to  be  the  IMessiah.     Above  all,  he  lived 
when   the  gospel    was  preached   in   all  its  purity,   and 
attested  from  heaven  by  miracles  without  number.     Why 
then  did  he  not  set  himself  to  enquire  more  candidly? 
Why  did  he  not,  like  the  Beraeans,  search  the  scriptures, 
to  see  if  things  were  as  the  apostles  declared  them  to  be '  ? 
But  this  would  not  agree  with  his  infuriated  zeal :  he 
hated  the  light,  and  therefore  sought  to  the  uttermost  to 
extinguish  it.     How  different  was  the  conduct  of  Natha- 
nael !  He  participated  in  the  prejudices  of  his  country- 
men; and  hastily  concluded  that  "  no  good  thing  could 
come  out  of  Galilee."      But  when   he  was  desired   to 
"  come  and  see"  for  himself,  he  availed  himself  of  tiie 
opportunity  to  form  his  judgment  on  surer  grounds  ;  and, 
on  the  very  first  demonstration  wiiich  our  Lord  gave  of 
his  Messiahship,  he  believed  in  Jesus ;  and  thereby  evi- 
denced his  right  to  that  title  which  our  Lord  had  given 
him,  "  an  Israelite  indeed,  in  whom  there  is  no  guile '." 

There  is  one  thing  more  implied  in  sincerity,  namely,  a 
determination  to  serve  God  without  any  regard  to  conse- 
quences.    Our  duty  to  God  is  paramount  to  every  other 

consideration. 

•  Matt,  xxiii.  23 — 28^  and  xv.  7,  8.  ?  Acts  xxvi.  9. 

'  Luke  xvi.  31.  '  Acts  xvii.  11.  •  John  i.  45— 49* 


(604.)  THE    christian's    GIRDIE.  503 

consideration.  When  we  know  what  he  requires  of  us, 
we  are  not  to  be  diverted  froui  it  bv  any  losses  or  any 
sufferings.  Who  does  not  see  the  insincerity  of  those  u  lio 
believed  in  Christ,  but  were  afraid  to  confess  him  ' ;  and 
of  that  amiable  youth  who  turned  back  from  Chii-t  rather 
than  part  with  his  possessions  "  ?  If  we  be  truly  upright 
in  heait,  we  shall  say  as  St.  Paul  when  he  was  solicited 
to  shun  the  trials  and  afflictions  which,  as  the  Spirit  testi- 
fied, awaited  him  in  every  city;  "I  am  ready  nut  only 
to  be  bound,  but  also  to  die  at  Jerusalem  Ibr  the  name 
of  the  Lord  Jesus ". "  And  if  the  trials  be  ever  so  severe, 
we  shall  still  "hold  fast  our  integrity  '',"  and  adopt  the 
language  of  the  same  apostle ;  "  None  of  these  thin^^s 
move  me,  neither  count  1  my  life  dear  unto  myself,  so 
that  I  may  finish  my  course  with  joy,  and  fulfil  my  duty 
to  njy  God  ^." 

This  representation  of  "  truth''  is  both  illustrated  and 
confirmed  by  the  conduct  of  St.  Paul  on  his  first  conver- 
sion to  God.  Till  that  hour,  he  had  been  walking  blindly 
"  after  the  course  of  this  world,"  and  *'  in  the  way  of  his 
own  heart:"  but  as  soon  as  his  eyes  were  opened,  even 
before  he  had  any  clear  knou ledge  of  Christianity,  he 
desired  to  know,  and  detertnined  to  execute,  the  whole 
will  of  God:  "Lord,  what  wilt  thou  have  me  to  do*?" 
*  Thou  necdest  only  to  shew  me  wherein  I  am  wroni^,  and 
to  teach  me  thy  way,  and  I  will  instantly  through  thy 
assistance  change  my  conduct,  and  devote  mvself  to  thy 
service  :  nor  shall  any  considerations  of  hoj)e  or  fear  ever 
turn  me  from  the  path  prescribed  by  thee.'  Nor  was  this 
a  vain  boast:  for  "he  conferred  not  with  flesh  and 
blood,"  but  set  himself  without  delay  to  "  j)reach  the 
faith  which  he  had  laboured  to  destioy  "/'  and  persisted 
in  preaching  it  even  unto  death. 

The  nature  of  "  truth  "  being  thus  ascertained,  let  us 
proceed  to  shew 

I  Idly.   Its  use  and  office  in  the  Christian  warfare. 

Among  the  various  parts  of  a  soUiicr's  armour,  a 
"  girdle  "  was  of  very  principal  importance ;  and  in  this 

view 

*  John  xii.  42,  43.         ■  Mark  x.  21,  0.1.  "  Acts  xxi.  13. 
T  Job  xxvii.  5,  6.          »  Acts  xx,  24.  *  Acts  ix.  6. 

*  Gal.  i.  15,  16,  23. 


^24  THE    christian's    GIRDLE.  (604.) 

view  it  is  frequently  mentioned  in  the  holy  scriptures. 
The  prophet,  describing  the  irre>istible  lury  wiih  which 
the  Chaldeans  should  overrun  Palestine,  says,  "  None 
shall  be  weary  or  stumble  among  them,  none  shall  slum- 
ber nor  sleep ;  neither  shall  the  girdle  of  thtir  /oi/m  be 
loosed'."  And  our  blessed  Lord,  who,  as  the  Captain  of 
our  salvation,  was  arrayed  like  all  the  soldiers  of  his  army, 
is  represented  by  the  same  prophet  as  habited  in  this 
manner  ;  "  Righteousness  shall  be  the  girdle  of'  his  loins, 
and  faithfulness  the  girdle  of  his  reins  \" 

The  use  of  the  girdle  was  to  keep  the  armour  compact, 
and  to  strengtlioi  the  loins.  And  these  aie  the  offices 
which  "  truth"  performs  for  the  Christian  soldier. 

In  the  first  place,  it  compacts  all  the  graces  with  zvhich 
Jiis  sold  IS  armed.     As  the  different  parts  of  armour  v\ith 
which  the  body  is  fortified,  would  hang  loose,  and  leave 
many  apertures  through  which    a  wound  might   be  in- 
flicted, if  they  were  not  fastened  together  by  a  belt  or 
girdle,  so  would  the  Christian's  graces  prove  insufficient 
for  his  defence,  if  they  were  not  all  compacted  together 
by  the  girdle  of  sincerity.      Let  us  look  at  persons  that 
seemed  armed  from  head  to  foot,  and  prepared  to  defy 
all  the  powers  of  darkness.    See  Johanan,   and  the  rem- 
nant of  the  Jews  whom  the  Chaldeans  had  not  taken  into 
captivity,  coming  to  the  prophet,  intreating  him  to  ask 
counsel  for  them  from  God  ;  and  vowing  in  the  most 
solemn  manner  to  comply  with  any  direction  which  the 
Lord  should  give  them  by  his  mouth — We  have  not  a 
more  hopeful  appearance  in  all  the  sacred  records  :  but 
ihev  dissembled  with  God  :   no  sooner  was  the  answer 
given  them,  than  they  shewed  by  their  conduct,  that  they 
were  not  sincere  in  their  overtures  ;  and  they  became  the 
victims  of  their  own  hypocrisy ".     And  how  often  are 
similar  failures  found  amongst  ourselves,  from  the  very 
same    cause  !     How  many   appear  penitent  and  deter- 
mined to  serve  their  God,  while  they  are  under  some 
heavy  calamity,  or  in  the  near  prospect  of  death ;  and  yet 
discover  their  liypocrisy  as  soon  as  ever  their  professions 
are  brought  to  the  test !    Yet  daily  is  that  account  of  the 
Jews  realized  amongst  ourselves;  "  When  he  slew  them, 

,j^  then 

•  Isai.  V.  27.  *  Isai.  xi.  5.  •  Jcr.  xlii.  1—6,  19—22. 


(604.)  THE    CHRISTIAN  S    GIRDLE.  525 

then  they  sought  him,  and  enqunx-d  early  after  God,  and 
remembered  that  Ciod  was  their  Rock,  and  the  higl)  God 
their  Redeemer:  nevertheless  they  did  but  flatter  him 
with  their  mouth,  and  lie  unto  iiim  with  their  tongues ; 
for  their  heart  was  not  rii^ht  with  him,  neither  were  they 
stedfast  in  his  covenant  ^" 

On  the  other  hand,  how  impenetrable  to  the  darts  of 
the  adversary  were  the  graces  of  those  who  were  sincere 
before  God  !  Daniel  not  only  would  not  relinquish,  but 
would  not  so  much  as  abate,  or  conceal,  his  devotions, 
though  menaced  with  a  cruel  and  speedy  death '.  Nor 
would  the  Hebrew  youths  comply  with  the  edict  of  a 
hau*d)ty  monarch,  though  they  saw  a  furnace  heated  for 
their  destruction,  and  might  have  pleaded  in  their  defence 
the  example  of  a  whole  nation  ^  Thus  shall  v/c  also  be 
enabled  to  brave  every  danger,  and  to  endure  death  in 
its  most  awful  forms,  if  our  hearts  be  upright  before  God. 
As  all  our  graces  will  be  compacted  together  by  sincerity, 
so  every  distinct  grace  will  derive  from  it  tenfold  solidity, 
and  strength  :  let  our  •'  faith  be  unfeigned,"  our  "  love 
without  dissimulation,"  and  our  "  spirit  altogether  with- 
out "uile,"  and  we  need  fear  no  assaults,  however  artful, 
however  violent. 

The  other  office  of  truth  is,  to  strengthen  our  souls  under 
great  and  long-continued  conflicts.  This  particular  use  of 
the  girdle  is  repeatedly  mentioned  by  the  Psalmist.  In 
reference  to  himself,  he  says,  "Thou  Ivdst girded  me  with 
strength  unto  the  battle '."  In  reference  to  the  Messiah 
also  he  uses  a  siinilar  expression;  "  The  Lord  reigneth; 
he  is  clothed  with  majesty;  the  Lord  is  clothed  with 
strength,  -wherewith  he  hath  girded  himseif\'' 

'*  Those  who  have  a  divided  heart,  will  assuredly  be 
found  faulty  at  the  last '."  Numberless  are  the  instances 
wherein  pt  rsons  who  have  fought  well  for  a  season,  have 
fainted  at  la^^t  through  this  sad  defect.  Rut  we  will 
mention  only  two  J  one,  wherein  the  failure  had  nearly 
terminated  in  the  destruction  of  many ;  and  the  other, 
wherein  it  involved  one  of  the  most  eminent  professors  in 
utter  and  everlasting  ruin.     For  the  former  instance  we 

will 

'  Ps.  Ixxviii.  34.-37.         '^  I^«n.  vi.  10.  ^  Dan.  iii.  17,  18, 

*  Fs.  xviii.  39.  "^  Ps.  xciii.  1.  '  Hos.  x.  2. 


^26  THE    christian's    GIRDLE.  (604.) 

will  refer  you,  not  to  a  man  professedly  ungodly,  no,  nor 
to  a  mere  novice  in  religion,  but  to  the  most  distinj^uished 
of  all  tne  apostles.  With  the  name  of  Peter  we  associate 
tlje  idea  of  couraue  undaunted,  and  of  piety  irreproach- 
able. But  behold  him  on  one  occasion,  when  his  loins 
wtre  loosed,  and  the  girdle  was  wanting  to  conjplete  his 
artnour.  This  valiant  hero,  who  had  acquitted  himself 
so  nol'ly  in  many  battles,  was  at  last,  through  fear  of 
offending  the  judaizing  Christians,  guilty  of  the  basest  dis- 
simulation ;  undermining  by  his  influence  the  most  essen- 
tial doctrine  of  tlut  gospel  which  he  was  sent  to  preach  ; 
and,  bv  his  example,  drawing  Barnabas  also,  and  a  mul- 
titude of  others,  into  the  most  fatal  error.  And,  if  St.  Paul 
had  not  op.'rnly  rebuked  him  before  all  the  church,  and 
thereby  counteracted  the  effect  of  his  misconduct,  it  is  not 
possible  to  say,  how  far  his  error  uiight  have  etfected  the 
eternal  interests  of  millions  >". 

In  the  other  instance,  we  must  turn  our  eyes  to  one, 
whose  eminence  drew  from  St.  Paul  himself  repeated  com- 
mendations, (vc  n  such  as  w  ere  bestowed  on  the  Evangelist, 
St.  Luke.  After  years  of  manly  toil,  and  continued  danger, 
Demas  was  left  to  nrove,  how  weak  the  strongest  are' 
without  siucerilv.  Wearied  \\'ith  his  conflicts,  he  sought 
repose  in  the  bosom  of  the  world";  when,  if  he  had 
fought  with  more  sincerity,  he  might  have  endured  to  the 
end,  and  triumphed  over  aH  his  adversaries.  Unhappy 
man,  to  retain  one  secret  lust,  which,  like  a  canker,  eat 
out  his  vitals,  or,  like  a  leak  unnoticed,  sunk  the  vessel 
wherein  he  was  embarked  !  But  thus  it  will  be  with  all, 
whose  loins  are  not  girt  about  with  truth :  "  a  double- 
minded  man  will  be  unstable  in  all  his  ways°." 

But  if  we  have  melancholy  instances  of  failure  through 
the  want  of  this  virtue,  we  have  many  noble  instances  of 
persevering  zeal  in  others,  whose  hearts  were  right  uith 
God.  Behold  the  Patriarchs  sojourning  for  years  in  a 
strange  land,  when  "  they  had  opportunities  enough  of 
returning  to  their  native  country,"  if  they  had  been  so 
minded :    but  they    were  sincere  in    "  seeking  a  better 

country, 

"»  Gal.  ii.  11 — 14.  '^  to  be  blamed — dissembled — dissimulation^-* 
walked  not  uprightly.'*  ^^^ 

"  Compare  Col.  iv.  14.  and  Phileni.  24.  with  2  Tim.  iv.  lo. 
•  Jameb  i.  8. 


(604.)  THE  christian's  girdle.  527 

country,  that  is,  an  heavenly ;"  and  therefore  they  wil- 
lingly Iwed  as  "strangers  and  pilgrims  on  the  earth  p." 
Behold  also  the  noble  army  of  martyrs,  who  "  out  of 
weakness  were  made  strong,  waxed  valiant  in  fight,  and 
turned  to  flight  the  armies  of  the  aliens ;  "  yea,  and  women 
also,  who,  notwithstanding  their  natural  weakness  and 
tiuiidity,  would  "  not  accept  deliverance  from  their  tor- 
tures, that  they  might  obtain  a  better  resurrection  ^." 
Indeed,  where  is  there  one  who  is  truly  upright  before 
God,  who  has  not  frequently  evinced  a  strength  and  sted- 
fastness  superior  to  the  efforts  of  unassisted  nature  ?  Who 
has  not  been  called  to  make  many  sacrifices  of  pleasure, 
honour,  interest;  and  to  lead  a  life  of  continual  self- 
denial,  both  in  the  mortifying  of  inward  lusts,  and  tlie 
enduring  of  outward  persecutions  ?  But,  *'  having  set  his 
hand  to  the  plough,  the  Christian  will  not  look  back," 
and  haviniT  put  on  his  armour,  he  will  not  ])ut  it  off  but 
with  his  life. 

The  vast  importance  of  truth  and  sincerity  being  made 
apparent,  let  the  following  advice  be  duly  weighed. 

1.  Let  us  enquire  whether  we  possess  this  part  of 
Christian  armour. 

Perhaps  there  is  scarcely  any  one  who  does  not  fancy 
himself  sincere.  But  can  we  appeal  to  God  that  our 
daily  aim  is  to  please  h'un,  yea,  to  please  him,  not  only  in 
preference  to  ourselves  or  others,  but  in  direct  opposition 
to  the  whole  world  ?  Do  we  labour  to  approve  ourselves 
to  him,  forbearing  every  sinful  thing,  and  doing  every 
thing  we  know  to  be  right ?  Do  we  search  the  scriptures 
daily,  and  attend  on  the  ministration  of  God's  word,  on 
purpose  that  we  may  have  our  sentiments  and  conduct 
more  entirely  conformed  to  the  will  of  God  ?  And  finally, 
do  we  disregard  the  scoffs  of  an  ungodly  world,  and 
determine  to  sacrifice  even  life  itself,  rather  than  violate  the 
dictates  of  our  conscience  ?  This  is  sincerity,  this  is  truth. 
Doubtless  there  are  infirmities  in  the  best  of  men  ;  and 
consequently  there  will  be  occasional  deviations  from  the 
path  of  duty  :  but  if  we  be  sincere,  we  shall  not  allon;  any 
sin  whatever :  we  shall  endeavour  to  be  "  pure  as  God 

is 

9  Heb.  xi.  15,  16.  1  lb.  ver.  34,  35. 


538  THE    christian's    GIRDLE.  (604.) 

is  pure,  and  perfect  as  God  is  perfect."  O  that  there 
were  in  all  of  us  such  a  heart  as  this  ! 

2.  Let  us  be  on  our  "uard  against  thosD  deviceS; 
whereby  Satan  would  weaken  our  sincerity,  or  rob  us  of 
the  comfort  of  it. 

Satan  will  put  forth  all  his  wiles,  and  exert  all  his 
power,  to  loosen  this  girdle.  He  well  knows,  that,  if  he 
succeed  in  this  point,  all  the  rest  will  be  easy  :  but  that 
till  this  be  effected,  we  are  invulnerable.  He  will  therc- 
^re  try  on  all  occasions  to  get  advantage  against  us.  He 
will  cover  his  endeavours  ^^  ith  the  n^iost  specious  pretexts, 
and  present  his  temptations  in  the  most  alluring  shapes. 
But  let  us  watch  against  him  :  let  not  the  example  of  an 
apostle,  or  the  preaching  of  an  angel  \  lead  us  to  renounce 
one  single  truth,  or  to  transgress  one  single  precept.  If 
we  be  not  continually  on  our  guard,  that  "  serpent  will 
beguile  us  :"  yea,  in  spite  of  all  our  watchfulness  will  he 
deceive  us,  if  we  be  not  preserved  by  God  himself.  Let 
us  therefore  "  watch  and  pray,  that  v\e  enter  not  into 
temptation." 

But,  if  Satan  cannot  entice  us  to  lay  aside  our  girdle, 
he  will  endeavour  to  deprive  us  of  the  comfort  of  it.  He 
will  take  occasion  from  our  remaining  infirmities  to  make 
us  think  ourselves  hypocrites :  and  thus  he  will  seek  to 
effect  that  through  despondency,  which  he  could  not  effect 
through  any  other  temptations.  Let  it  then  be  our  daily 
care  so  to  fasten  this  girdle  round  our  loins,  that  we  may 
have  in  ourselves,  and  give  to  all  around  us,  an  indisput- 
able evidence  that  we  both  possess  and  improve  it.  Then 
shall  we  have  a  consolation  arising  from  it,  and  "  rejoice 
in  the  testimony  of  our  conscience,  that  in  simplicity  and 
t^odly  sincerity  we  have  our  conversation  in  the  world  >." 

Lastly,  let  us  ''stand''  thus  armed,  and  be  inconstant 
readiness  to  oppose  our  enemy.  Let  us  not  fear  him,  but 
resist  him  manfully.  If  we  fight,  we  have  nothing  to  fear  : 
it  is  only  when  we  turn  our  back,  that  we  are  left 
exposed  to  any  mortal  injury  :  in  every  other  part  we  are 
armed  sufficiently  for  our  defence.  Let  us  then  beg  of 
God  to  "  put  truth  in  our  inward  parts '."  Let  us  "  add 
to  our  faith  virtue,  knowledge,  temperance,  patience,  god- 
liness, 

!  Gal  i.  8,  9.  •  q  Cor,  i.  12.  *  Pi.  li.  6. 


(604.)  THE  christian's  girdle.  529 

liness,  brotherly-kindness  and  charity,  and  keep  them  all 
compact  with  the  "irdle  of  truth  ;  then  have  we  God's 
promise,  that  we  shall  never  fall''/'  Through  his  o;race, 
our  "  inte£(rity  and  uprightness  shall  preserve  us'."  Let 
us  therefore  "  gird  up  the  loins  of  our  mind,  and  be 
soher,  and  hope  to  the  end ''."  Only  let  us  "  he  sincere; 
and  we  shall  be  ^  ithout  otFence  till  the  day  of  Christ '." 

"  2  Pet.  i.  5—8,  10.  ""  Vs.  XXV.  21. 

^   I   Pel.  i.  13.  ^  Phil.  1.  10. 


DCV.     THE  christian's  breast-plate. 

Ephes.  vi.  14.     Sland   ....   fioving  on  the  breast-plate  of 
righteousness. 

AS  various  parts  of  armour,  however  differing  in 
shape,  may  he  formed  of  the  same  materials,  so  amongst 
the  Christian  graces,  there  may  exist  a  considerable 
resemblance,  uhilc  yet  there  renrains  between  them  a 
manifest  dislinction.  Righteousness  is  that  particular 
grace  which  conies  under  our  consideration  at  this  time. 
By  "  righteousness  "  we  understand,  that  //v/e  and  uni- 
versal holhies.Sy  which  is  characteristic  of  conversion,  and 
constitutes  that  divine  image,  after  which  we  are  renewed*. 
Now  tliis,  though  nearly  allied  to  sincerity,  differs  mate- 
rially from  it :  sincerity  relates  to  the  aims  and  motives  of 
a  person  ;  but  righteousness  to  his  actions  and  habits. 
Righteousness  is  that  in  actual  attainment,  which  sincerity 
is  in  desire  and  purpose.  Righteousness  cannot  exist 
without  sincerity;  but  sincerity  may,  and  often  does, 
exist  without  righteousness  ;  because  (as  was  shewn  in 
the  preceding  discourse)  it  may  be  found  in  blind  zealots, 
and  bloody  persecutors. 

The  piece  of  armour  to  which  righteousness  is  com- 
pared, is  "  ttie  breast-plate  :"  which  was  of  use  to  detend 
the    vitals   from  the  assaults  of  an  enemy.      Of   such 

importance 

*  Epb.  iv.  23,  24. 
Vo  L.  V.  M  M 


^^0  THE    CHRISTIAN  S    BREAST-PLATE.  (605.) 

importance  was  it  to  every  one  in  the  time  of  battle,  that 
all,  from  the  general  tc^  tiie  soldier,  were  clad  with  it : 
nor  can  its  importance  to  m  more  strongly  appear,  than 
from  the  considerationj  that  the  Captain  of  our  salvation, 
even  the  Lord  Jesus  Christ  himself,  was  thus  arraye^. 
The  prophet  Isaiah,  speaking  expressly  of  him,  says,  "  He 
put  on  righteousness  as  a  breast-[)late  *".'* 

In  the  metaphor  before  us,  the  apostle  intimates,  that 
without  righteousness  we  should  be  exposed  to  imminent 
peril,  yea,  to  certain  death :  but  that,  if  we  be  clad  with 
righteousness,  our  adversaries  will  never  be  able  to  prevail 
against  us.  It  is  evident  therefore  that  there  are  two 
points  to  be  considered  by  us,  namely,  the  7iecessilij  of 
righteousness  for  our  defence,  and  its  siifficicncy  to  pro- 
tect us. 

I.  The  tiecessitij  of  righteousness 

In  order  to  destroy  us,  our  great  adversary  uses  both 
deceit  and  violence ;  against  both  of  w  hich  it  becomes  us 
to  be  armed,  in  order  that  we  may  discover  the  one,  and 
repel  the  other. 

Righteousness  then  is  necessary  in  the  first  place,  that 
we  may  discover  his  wiles. 

It  is  said  with  truth  by  an  inspired  writer,  that  "  the 
god  of  this  world  blinds  the  eyes  of  them  that  believe 
not " : ''  and  it  is  astonishing  to  what  a  degree  he  deludes 
their  souls.  He  instigates  them  to  the  commission  of  sin 
under  the  idea  that  it  is  at  least  excusable,  if  not  alto- 
gether justifiable  and  rights  He  teaches  them  to  ''  call 
evil  good,  and  good  evil ;  to  put  darkness  for  light,  and 
lisht  for  darkness,  bitter  for  sweet,  and  sweet  for  bitter '." 
We  may  see  one  man  carried  on  by  ostentation  and 
vanity,  while  he  thinks  himself  actuated  by  zeal  for  God^ 
Another  yields  to  a  vindictive  spirit,  yet  supposes  that  he 
is  only  maintaining  a  just  regard  for  his  own  character,  or 
perhaps  for  the  rights  of  the  community^.  Through  the 
agency  of  that  subtle  fiend,  covetousness  assumes  the  name 
of  prudence  ^^ ;  prodigality  is  nothing  but  a  commendable 

excess 

''  Isai.  lix.  17.  '  2  Cor.  iv.  4.  ''   1  Chron.  xxi.  1 — 4. 

«  Isai.  V.  20.  ''  2  Kings  x^i6.        ''  Luke  ix.  53 — 55. 

*  Luke  xii.  13— 15- 


(605.)         THE  christian's  breast-plate.  531 

excess  of  generosity :  yea,  the  most  cruel  machinations 
of  bigotry,  arc  deemed  a  service  well- pleasing  to  God  \ 
Who  has  not  noticed  in  others  this  sad  intatuation?  Who 
has  not  seen  his  neighbours  acting  under  the  influence  of 
a  bad  principle,  m  hilc  they  were  at  the  same  time  as 
strongly  persuaded  that  they  were  right,  as  if  there  were 
no  room  for  doubt?  Thus  it  is  more  or  less  with  every 
unrenewed  person ;  and  too  often  with  those  also  who  are 
yet  weak  in  the  faith;  they  go  on,  *'  not  knowing  what 
spirit  they  are  of."  In  vain  do  ministers  set  forth  the  evil 
of  such  a  state  :  in  vain  do  they  discriminate,  and  mark 
the  difference  between  truth  and  error:  in  vain  do  they 
endeavour  to  persuade  men  in  private,  as  well  as  in  their 
public  ministrations :  in  vain  do  they  confirm  every  word 
with  the  infallible  dictates  of  inspiration  :  for  while  men 
continue  destitute  of  righteousness,  "  they  have  eyes,  and 
see  not,  ears,  and  hear  not,  neither  do  they  understand''." 
Nothing  will  etfectually  shew  men  their  error,  till  they  are 
"  renewed  in  the  spirit  of  their  minds.''  Thc/i  they  have 
the  film  removed  irom  the  organs  of  vision,  'i'hen  they 
have  a  spiritual  discernment' :  they  are  no  longer  deceived 
by  specious  appearances;  the'y  taste  and  see  the  real 
qualities  of  things:  being  "  brouglit  out  of  dtirkntss  into 
marvellous  light,"  they  view  every  liiinfr,  in  a  measure,  as 
God  himself  views  it :  and  the  greater  their  proficiency 
is  in  the  divine  life,  the  clearer  is  their  perception  of  the 
good  or  evil  that  exists"",  not  in  their  actions  only,  but  in 
their  motives  and  principles  of  action.  And  hence  it  is 
that  the  apostle  exhorts  us  to  ''  be  transformed  in  the 
renewing  of  our  minds,  that  we  may  prove  (and  discern, 
not  by  theory  only,  but  by  actual  exp-  liment)  what  is 
that  good,  and  acceptable,  and  perfect  \\\\\  of  God"." 

Righteousness  is    further  necessary,  that  we  may  repel 
the  assaults  of  our  enemy. 

Sin  not  only  blinds,    but  debilitates  the  sonl.      It  is 

scarcely 

j  John  xvi.  2.  ^  k  j,.hn  viii.  43. 

Eph.  i,  17,  18.     Col.  i.  9.      "Lvnau   'avtvixa.riKv. 

*"  Heb.  V.  13,  14.  "   Rom.  xii.  -2.     'Ek  t'o  ^oy.,x«^:.v  ,eF  rs 

to  tiic  discerning  of  the  qualitieo  of  mt-lals  by  the  fiiiiicce.  >ee 
also  Fhil.  i.  9,  10.  where  the  samft  word  is' connected  with  t* 
itei(p(^onct,  things  that  differ. 

M  M   2 


532  THE    CHRISTIAxV's    BRI.A  ST-FLATE.  (605.) 

scarcely  to  be  conceived  how  iui potent  the  natural  man 
is  to  resist  the  temptations  of  vSatan.  For  the  most  part 
he  makes  no  resistance  at  all,  but  follows  the  dictates  of 
his  imperious  master,  and  yields  a  v\illino;  obedience  to 
his  most  fatal  su<ip,estions.  To  the  unijodly  Jews  our  Lord 
justly  observed,  "  Ye  are  of  your  father  the  devil,  and 
the  lusts  of  your  father  ye  will  do°."  Sometimes  con- 
science will  make  a  stand  against  the  wicked  one;  but  it 
is  soon  overpowered,  and  either  bribed  into  consent,  or 
stunned  to  silence,  or  forced,  in  spite  of  all  its  efforts,  to 
give  v.ay.  It  may  cause  one  to  tremble  '' ;  another  to 
reform  in  manv  things^:  another  to  become  almost  a 
Christian';  another  to  make  a  profession  ofrclioion,  and 
openly  to  join  himself  to  the  church  of  Christ' :  but  Satan 
has  nothing  to  fear  from  its  exertions,  unless  it  stimulate 
a  man  to  seek  a  thorough  change  of  heart :  he  laughs  at 
the  fears  of  Felix,  the  reformation  of  Herod,  the  acknow- 
ledgments of  Agrippa,  and  the  professions  of  Simon 
Magus  :  he  well  knows  that,  as  long  as  they  are  unre- 
newed, they  are  fast  in  his  chains,  and  incapable  of  any 
effectual  exertion  :  "  Ephraim,  though  armed,  and  car- 
rying bows,  were  so  enfeebled  by  sin,  that  they  turned 
back  in  the  day  of  battle  :  "  nor  could  Israel  stand  before 
their  enemies  while  an  Achan  was  in  their  camp  *.  So 
neither  can  he  resist  Satan,  who  yields  in  any  thing  to  the 
dominion  of  sin.  If  once  we  "  put  away  a  good  con- 
science, we  shall  speedily  make  shipwreck  of  our  faith  " 
also ".  But  let  once  the  tamest  of  his  vassals  feel  the 
influence  of  divine  grace,  and  instantly  he  casts  off  the 
yoke  under  which  he  had  groaned,  and  asserts  his  liberty. 
From  that  moment  Satan  is  constrained  to  yield  to  that 
"  stronger  power  that  is  come  against  him'',"  and  to 
relinquish  the  prey  which  he  can  no  longer  retain ''. 

The  necessity  of  righteousness  being  thus  established, 
let  us  proceed  to  consider 

II.  Its  suffickncy 

The  apostle  would  not  have  been  so  urgent  in  exhort- 
incr  us  to  put  on  the  breast-plate  of  righteousness,  if  he  had 

not 

0  John  viii.44.  '  Acts  xxiv.  -25.  '  Markvi.  20. 

'  Acts  xxvi. '28.  —  *  Acts  viii.  13. 

t  Ps.  Ixxviii.  9,  10.  Josh.  vii.  8,  12,  24,  26.  °  1  Tim.  i.  19. 

»  Luke  xi.  21,  22.  '  Isai.  xlix.  25. 


(605.)         THE  christian's  ereast-plate.  52^ 

not  believed,  that  it  would  answer  all  the  purposes  for 
which  it  WHS  desij^ned.  That  it  will  protect  us,  we  are 
well  assured  :  that  it  will  secure  to  us  the  victory,  there 
can  be  nodoul)t:  for  it  will  turn  dcpravitij  to  sanctity ^ 
cowardice  to  courage,  a?id  weakness  to  strength. 

First,  it  turns  depravity  to  sanctity.  It  is  by  our  inward 
corru|)ti()ns  that  Satan  works.  He  cannot  force  us  to 
comuiit  sin  :  he  can  only  present  to  us  such  temptations 
as  are  suited  to  our  natural  desires  ;  and  suggest  such 
considerations  to  our  minds,  as  are  likely  to  procure  our 
compliance  w  ith  his  will.  When  he  came  to  assault  our 
Lord,  he  could  not  prevail  j  because  "  he  found  nothing 
in  him  ^,'' that  in  the  smallest  degree  closed  with  his 
suggestions.  But  ^\  hen  he  comes  to  us,  he  finds  in  us  a 
predisposition  to  receive  him.  If  he  assault  our  heart, 
there  are  many  secret  lusts  that  are  ready  to  betray  us  into 
his  hands :  he  has  but  to  strike  a  spark,  and  there  is 
within  us  combustible  matter  in  abundance,  that  instantly 
catches  fire,  and  that,  if  not  extinguished  by  grace,  will 
burn  to  the  lowest  hell.  But  when  the  soul  is  endued 
with  righteousness,  its  dispositions  are  altogether  changed : 
"  old  things  are  passed  away,  and  all  things  are  become 
new  *."  We  say  not  indeed  that  there  are  no  remains  of 
corruption  in  the  soul ;  for  the  old  nature  still  continues, 
and  counteracts  in  a  measure  the  operations  of  the  new 
nature  :  but  if  "  the  flesh  lusts  against  the  spirit,  the  spirit 
also  lusts  against  the  flesh,  and  gains  (not  indeed  without 
many  conflicts)  an  ascendant  over  it  '': "  and  hence  the 
temptations,  which  would  once  have  been  irresistible,  are 
repelled  with  indignant  firmness  ;  as  we  see  in  Joseph, 
who,  when  repeatedly  solicited  to  counnit  adultery,  replied 
with  horror,  *'  How  shall  I  do  this  great  wickedness,  and 
sin  against  Cod  '  ?" 

This  then  is  one  way  in  which  righteousness  defends 
the  soul :  it  makes  "  sin  appear  exceeding  sinful  ^  •"  and 
holiness  to  be  esteemed  as  the  perfection  of  bliss":  and 
thus,  by  weakening  the  force  of  temptation,  it  enables  us 
with  success  to  resist  the  tempter. 

In 

■  John  xiv.  30.  =•  2  Cor.  v.  17.  ^  Gal.  v.  17. 

•  Gen.  .\xxix.  9,  ••  Kom.vii.  13.  •  Ps.  cxix.  iq8. 

M  M    3 


534         THE  christian's  breast-plate.         (605.) 

In  the  next  place,  it  turns  cowardice  into  courage.  Satan 
gets  peculiar  advantag  •  over  men  by  means  of  their  carnal 
fears.  In  whatever  decree  men  are  endued  with  natural 
fortitude,  their  courage  fails  them  when  they  are  called  to 
bear  the  cross  of  Christ.  When  our  blessed  Lord  mini- 
stered on  earth,  Nicodemus,  though  a  ruler  and  governor, 
was  afraid  to  come  in  open  day,  lest  he  should  bethought 
to  favour  iiis  cause  ^  :  nor  did  "  the  Pharisees  who  be- 
lieved inliiin,  dare  to  confess  him,  because  they  loved  the 
praise  of  men  more  than  the  praise  of  God  ^."  In  instances 
without  number  have  men  who  M'ere  able  to  brave  death 
itself  on  the  field  of  battle,  shewn  themselves  unable  to 
endure  th.e  scorn  and  contempt  that  universally  attach  to 
religious  characters:  so  true  is  that  declaration  of  Solo- 
mon, "  The  fear  of  man  biingeth  a  snare''."  But 
righteousness  emboldens  the  soul ;  and  enables  it  to  meet 
the  hatred  and  menaces,  or  (what  is  still  worse)  the  sneers 
and  ridicule  of  an  ungodly  world,  with  a  holy  indifference; 
yea,  it  causes  the  soul  to  rejoice  in  these  things  as  tokens 
for  good  \  and  as  testimonies  of  the  divine  favour''.  Be- 
hold the  astonishinii  chancre  that  was  wrought  on  Peter  ! 
When  he  had  inconsiderately  laid  aside  his  armour,  he 
■was  intimidated  by  the  voice  of  a  maid-servant,  and 
induced  to  deny  his  Lord  with  oaths  and  curses.  But 
when  he  had  put  on  his  breast-plate,  he  was  undismayed 
in  the  presence  of  the  \\hole  council  of  the  Jews:  he 
boldly  charged  upon  the  rnlers  that  v\ere  before  him,  the 
guilt  of  miirdering  their  ]\lessiah  :  and  when  they  endea- 
voured tu  silence  him  with  threats,  he  undauntedly  replied, 
"  ^V'hether  it  be  rigiit  to  hearken  unto  you  more  than 
unto  God,  judge  \H3:  for  we  caimot  but  speak  the  things 
which  we  have  seen  and  henrd'."  Such  was  the  courage 
also  of  the  Hebrew  youths,  who,  una^ved  by  the  fiery  fur- 
nace, and  unmoved  by  the  example  of  a  whole  nation, 
disdained  to  comply  with  the  royal  edict;  and  resolutely 
exposed  Ujt  nseives  to  a  cruel  death,  rather  than  violate 
the  dictates  of  their  conscience"". 

Thus  wherever  the  soul  is  clad  w  ith  righteousness,  it  is 

emboldened 

'  John  iii.  l,  2.  ^  John  xii.  42,43.         ''  Prov.  xxjx.  25. 

'  Lake  xxi.  12,  13.       ''  Thil.  i.  2^  1  Pet.  iv,  i4.&Actsv.  41. 
'  Acts  iv,  18—20.        ™  Dan.  iii.  18. 


(605.)         THE  christian's  breast-plate.  535 

emboldened  both  to  do  and  suffer  the  will  of  God  :  and, 
consequently,  Satan's  engine  of  persecution,  whereby  he 
has  destroyed  myriads,  being  divested  ©f  its  power  to 
intimidate  the  righteous,  his  dominion  over  them  must 
for  ever  cease. 

Lastly,  righteousness  will  turn  ouy  xccal;ness  to  strength. 
The  powers  of  man,  independent  of  divine  grace,  remain 
the  same  after  conversion  as  before:  of  himself  he  can  do 
nothin^T".      But  that  divine  principle  which  actuates  the 
frodly,  is    mighty   in    operation :    however  numerous  or 
powerful  their  enemies  may  be,  the  "grace  of  Christ  is 
sufficient  for  them  ° ;"  and  the  weakest  in  the  universe  may 
say,    "  Through  Christ  strengthening   me  1  can  do  all 
things  P."     Their  inherent  weakness  does  not  at  all  mili- 
tate against  this  assertion  ;  for,  when  they  are  weakest  in 
themselves  their  strength  is  at  the  height :  and  when  they 
look   unto    their    Lord   for  help,    "  he  will  perfect  his 
strength  in  their  weakness''."     Survey  for  a  moment  the 
Christian's  conquests  :  his  lusts  are  subdued,  condemned, 
crucified ' :  the  wo<ld  is  overcome,   and  put  under  his 
feet ' :  the  pou  ers  of  darkness  are  put  to  flight ' :  and  he 
is  triumphing  daily  in   the   God  of  his   salvation":  so 
*'  strengthened  is  he  with  might  in  his  inward  man  *,"and 
so  "  mighty  are  his  weapons  to  destroy  the  strong  holds  of 
sin  and  Satan,  and  to  biing  every  thouglit  into  captivity 
to  the  obedience  of  Christ ''." 

AVhat  shall  we  now  say  to  you  xcho  an  destitute  of  thi'i 
armour?  Shall  we  couiiratulate you  on  your  prospects  of 
victory?  Shull  we  even  flatter  you  with  hopes  of  escaping 
with  life.^  We  cannot;  we  dare  not.  There  is  a  possibi- 
lity, that  you  miijht  vanquish  an  armed  host  with  a  broken 
pitcher"^;  or  make  the  walls  of  an  impregnable  fortress 
to  fall  with  the  sound  of  rams'-horns  "* :  but  to  succeed 
without  righteousness  in  your  spiritual  warfare  is  impos- 
sible :  for  the  truth  of  God    is   pledged  that  you   shall 

perish, 

"  John  XV.  5.  •  2  Cor.  xii.  9.  ^  Phil.  iv.  13. 

^  See  Heb.  v.  13,  14.  "■  Gal.  v.  24. 

'   1  Johnv.  4,  5.     Gal.  vi.  14.  »  James  iv,  7. 

"  3  Cor.  ii.  14.  *  Eph.  iii.  16.    Ps.  cxxxviii.  3. 

'  2  Cor.  X.  4,  5.  *  Judg.  vii.  19 — 22.     *  Josh.  vi.  4,  § 

M  M    4 


536  THE    christian's    BREAST-PLATE.  (605.) 

perish,  if  you  continue  in  your  unrighteous  state  ''. 
''  Awake  then  to  righteousness,  and  sin  not^"  Let  your 
earnest  prayer  ascend  up  before  God,  that  you  may  be 
made  new  creatures  in  Christ  Jesus'",  and  be  turned 
effectually  from  the  power  of  Satan  unto  God  \  But  do 
not  mistake  :  do  not  imagine,  tiiat  any  righteousness  which 
you  can  attain  in  your  own  strength,  \\iil  thus  protect 
you  ;  or  that  even  that  which  is  wrought  in  you  by  the 
Holy  Spirit,  has  /Vi  //,9e//"  such  mighty  efficacy:  that  to 
wliich  such  glorious  powers  are  ascribed,  is  wrought  in 
you  by  the  Spirit  of  God  :  and  after  all,  it  is  not  your 
inherent  goodness,  but  the  grace  of  God,  that  must 
preserve  you  from  your  enemies.  Your  inherent  righ- 
teousness will  indeed  be  made  use  of  by  him  ;  but  still 
God  must  be  acknowledged  as  the  only  author  of  all  that 
is  done  either  in,  or  by  you;  and  the  glory  must  be  given 
to  him  alone. 

To  you  who  hai'e  "  the  armour  of  righteousness  on  the 
right  hand  and  on  the  leji  V  ^'^  say,  "  Stand  fast  in  the 
Lord^."  Let  nothing  prevail  upon  you  to  lay  aside  your 
breast-plate  for  one  moment:  the  instant  you  part  wiih  it, 
you  are  shorn  of  your  strength,  and  are  become  weak  as 
other  men*".  "  Hold  fast  then  that  ye  have,  that  no  man 
take  your  crown  '."  Thus  shall  your  subtle  adversary  be 
foiled  in  all  his  attacks  :  he  shall  never  be  able  to  inflict 
on  you  any  deadly  wound.  "  Then  shall  you  not  be 
ashamed,  when  you  have  respect  unto  all  God's  com- 
mandments''.'' As  "  the  righteousness  of  Christ  sustained 
him'  '  amidst  the  fiercest  assaults  of  his  enemies,  so  shall 
you  be  preserved  whilst  fighting  under  his  banners,  and 
following  hib  comn)ands.  His  express  promise  to  you  is, 
"  He  that  walketh  uprightly,  and  worketh  righteousness, 
shall  never  be  moved"*."  And  agiiin,  "  The  Lord  God 
is  a  sun  and  a  shield  ;  he  wi'l  give  grace  and  glorv  :  and 
no  good  tiling  will  he  withhold  from  them  that  walk  up- 
rightly"." 

*  1  Cor.  vi.  g,  *    1  Cor.  xv.  34.  ^  Eph.  ii.  lo. 

•  Arth  xxvi.  18.  '  2  Cor.  vi.  7.  ^  Phil.  iv.  1. 
^  Jutlg.  xvi.  19,  20.        '   Pev.  iii.  1 1.  ^   \'%.  c\,\.  6. 

^  Isai.  lix.  16.  "  Ps.  XV.  2,5.  ■  Ps.  Ixxxiv.  11. 


[     537     ] 


DCVI.     THE  christian's  greaves. 

Eph.  vi,  14,  15.     Stand'  .  .  having  .  .  .  your  feet  sliod  with 
the  preparation  of  the  gospel  of  peace. 

THERE  are  many  things  which  the  art  of  war  has 
rendered  necessary  tbr  the  success  of  an  army,  besides 
those  rude  weapons  which  an  untaui^ht  savage  would 
employ  :  and  though  they  may  be  of  inferior  and  subordi- 
nate use,  slill  tiic  vvant  of  them  may  prove  as  fatal,  as  the 
want  of  things  that  are  of  primary  importance.  It  would 
have  been  toHttle  purpose,  in  some  situations,  for  soldiers 
to  have  their  vital  parts  covered  with  armour,  if  they  had 
not  also  shoes,  or  greaves,  to  protect  their  legs  and  feet 
against  the  sharp  stakes,  that  were  fixed  in  the  ground  to 
obstruct  their  progress.  That  this  was  a  part  of  armour 
in  the  days  of  old,  the  sacred  history  informs  us.  Goliath 
had  *'  greaves  of  brass  upon  his  legs,  as  well  as  a  target  of 
brass  between  his  s!i<)ulders^. "  And,  when  the  irresistible 
success  of  the  Chaldeans  was  foretold,  it  was  particularly 
said,  that  "  the  latchet  of  their  shoes  should  not  be 
broken  \"  In  reference  to  this  part  of  a  soldier's  ac- 
coutrements, the  apostle  exhorts  us  to  have  our  feet 
guarded ;  and  intimates,  that  as  the  military  shoes  gave 
to  him  who  wore  them,  a  readiness  to  march  over  any 
obstacles  that  miLiht  lie  in  his  way,  so  "  the  gospel  of 
peace"  gives  to  the  Christian  soldier  a  "  preparation," 
or  readiness,  to  prosecute  his  warfare  without  halting. 
This  it  does 

I.  As  bringing  peace  into  the  conscience  ;  and 

II.  As  producing  a  peaceful  disposition  in  the  soul. 

I.  The  gospel  of  peace  gives  us  a  readiness  to  march, 
in  that  it  hrittga  peace  into  the  conscience.  The  gospel  is  the 
one  source  of  peace  to  sinful  mnn.  If  he  obtain  peace 
from  any  other  source,  he  "  heals  his  wounds  slightly, 
and  says.  Peace,  peace,  when  there  is  no  peace'."  It  is 
in  the  gos[)el  only  that  a  Saviour  is  revealed.  But  there 
we  are  informed,   that  God's  only  dear  Son  became  our 

surety, 

•  1  Sam.  xvii.  6.  ''  Isai.  v.  27.  *  Jer.  vi.  14, 


538  THE  christian's  greaves.  (606.) 

surety,  and  our  substitute.  There  we  behold  our  adorable 
Enimonuel  bearing  our  sins  in  his  own  sacred  body  upon 
the  tree,  and  effecting  by  the  blood  of  liis  cross  our 
reconcihation  with  God.  Through  liim  peace  is  pro- 
chiimed  to  a  guilty  world'' :  and  all  who  receive  into  their 
hearts  the  record  concerning  him,  have  their  iniquities 
blotted  out  as  a  morning  cloud  :  their  burthens  are  from 
that  time  removed ;  they  have  "  beauty  for  ashes,  the 
oil  of  joy  for  mourning,  the  garment  of  praise  for  the 
spirit  of  heaviness  \" 

Without  a  measure  of  this  peace,  a  person  finds  but 
little  ability  to  exert  himself  in  his  Christian  calling.    The 
more  difficult  duties  will  be  considered  as  irksome,  and 
impracticable.     And  this  arises  from  the  natural  consti- 
tution of  the  human  mind  :  for,  what  readiness  can  he 
have  to  forego  the  pleasures  of  time,  \Aho  cannot  look 
forward  with  a  comfortable  hope  to  the  eternal  world  ? 
Will  not  his  "  hands  hang  down,  his  knees  be  feeble,  and 
his  heart  be  faint?"  Yea,  will  not  Satan  take  advantage 
of  his  weak  state  to  make  him  weary  of  well-doing ;  and 
to  "  turn   him  utterly  out  of  the  way  ^ ; "  and   to  make 
him  say  in  despondencyj  "  There  is  no  hope :  I   have 
loved  idols ;  and  after  them  will  I  go  ^  ? "     To  what  a 
degree  the  boldest  champion  may  be  enervated  by  appre- 
hensions of  God's  displeasure,  we  may  see  in  the  conduct 
of  Joshua.  There  was  but  one  found  in  all  the  thousands 
of  Israel  so  intrepid  as  he:    yet  when  he  had  reason  to 
think   that  God  had   withdrawn  his   favour  from   him, 
"  he  rent  his  clothes,  and  fell  to  the  earth  upon  his  face 
bclore  the  Ark,  and  put  dust  upon  his  head,  and  said, 
Alas,  O  Lord  God,  wherefore  has  thou  at  all  brought 
this    people   over  Jordan,  to   deliver  us  into  the  hand 
of   the   Amoritcs  to  destroy  us  ?  Would   to    God    we 
had  been    content,   and    dwelt   on    the    other    side    of 
Jordan  ^■'  Thus  will  "  our  spirit  fail,"  and  our  progress 
be  stopped,  if  "  the  peace  of  God  keep  not  our  hearts 
and  minds'." 

But  let  *'  the  love  of  God  be  shed  abroad  in  the  heart," 
and  instantly  ''  the  rough  places  become  plain,  and  the 

crooked, 

*  Acts  X.  36.  •  Isai.  lxir=J.  '  Ileb.  xii.  12,  13. 

»  Jer.  ii.  25.  ••  Josh.  vii.  6,  7.  '  Isai.  Ivii.  16. 


(G06.)  THE    CHRISTIANS    GREAVES.  539 

crooked,  straight" :  "  the  "  paths  of  rehgion  become  paths 
of  pleasantness  and  peace."  The  most  self-denying  pre- 
cepts are  not  then  regarded  as  "  hard  sayings '';  "  "  nor 
are  any  of  the  commandments  grievous""."  And  though 
affliction  cannot,  in  itself,  be  joyous,  yet,  as  endured  for 
the  sake  of  Christ,  it  becomes  a  ground  of  joy  :  "  having 
peace  wiili  God,''  says  the  apostle,  "  we  glory  in  tribu- 
lations also "." 

Let  us  look  into  the  scriptures  and  see  how  promptyor 
obedience  the  saints  were  made  by  a  sense  of  God's  par- 
doning love.  No  sooner  had  a  live  coal  from  oft'  the 
altar  been  applied  to  the  lips  of  the  prophet  Isaiah,  in 
token  of  his  acceptance  with  God,  than  he  was  willing, 
yea  desirous,  to  undertake  the  most  difticult  and  self- 
denying  services  °.  The  Thessalonian  converts  w  ere  in- 
ferior to  none  in  their  attachment  to  Christ :  and,  if  we 
enquire  what  was  the  source  of  their  distinguished  zeal, 
we  sliall  find  that  *'  the  gospel  had  come  to  them,  not  in 
word  only,  but  in  power,  and  in  the  Moly  Ghost,  and  in 
much  assurance  ; "  and  from  that  moment  they  became 
the  most  eminent  followers  of  Christ,  and  his  apostle  ^. 
It  was  no  easy  service  which  Mary  ^Jagdalcn  performed 
in  washing  the  Saviour's  feet  with  her  tears  ;  especially  in 
the  presence  of  such  a  company  :  yet,  much  having  been 
forgiven  her,  she  loved  much  ;  *'  and  therefore  testified  her 
love  in  the  best  manner  she  was  able,  notwithstanding  she 
was  likely  to  meet  with  nothing  but  derision  and  contempt 
from  the  proud  Pharisee,  in  whose  house  slie  was  **. 
But  on  this  subject  we  naturally  turn  our  eyes  to  the 
Apostle  Paul,  who  "  laboured  more  abundantly  than  all 
the  apostles '."  What  the  main-spring  was  of  his  activity, 
we  are  at  no  loss  to  determine  :  it  was  "  the  love  of  Christ 
that  constrained  him : "  he  had  been  redeetned  from 
death  by  the  death  of  Christ ;  and  therefore  to  Christ  he 
consecrated  all  his  time,  and  all  his  powers*. 

A  readiness  /'or  suffering  also  arises  from  the  same 
source.  The  "  peace"  which  Moses  enjoyed  "  through 
believing,"  rendered  him  so  superior  to  all  the  pleasures 

of 

^  leai.  xl.  4.  '  John  vi.  Qo,  "»   1  John  v.  3, 

"  Rom.  V.  1 — 3.  "  Isai.  vi.  6 — 8.  p  1  Thtss.  1.  5 — 7. 

''  Luke  vii.  44 — 47.      ^  '  i  Cor.  xv.  10.  »  2  Cor.  v.  14,  15. 


540  THE  christian's  greaves.  (606.) 

of  sense,  that  "  he  esteemed  the  reproach  of  Christ 
greater  riches  than  all  the  treasures  of  Egypt ;  and  chose 
rather  to  suffer  affliction  with  the  people  of  God  than  to 
enjoy  the  j)leasures  of  sin  for  a  season'."  St.  Paul  is  yet 
a  more  illustrious  example,  as  indeed  might  well  be  ex- 
pected, considering  how  exceeding  abundant  had  been 
the  mercy  shewn  towards  him"."  lie  had  already  en- 
dured far  more  than  any  other  apostle  for  the  sake  of 
Christ;  yet  when  the  Spiiit  testified  that  bonds  and 
afflictions  still  awaited  him  where  he  was  going,  and  the 
Christians  besought  him  not  to  proceed  on  his  intended 
iourney  to  Jerusalem ;  he  replied,  "  What  mean  ye  to 
weep  and  to  break  my  heart  ?  for  I  am  willing  not  only 
to  be  bound,  but  also  to  die  at  Jerusalem  for  the  name  of 
the  Lord  Jesus "."  And  is  it  not  thus  also  with  ourselves  ? 
If  our  souls  be  animated  with  faith  and  love,  we  shall 
"  count  it  all  joy  Mhen  we  fall  into  divers  temptations^;" 
yea,  we  shall  "  rejoice  that  we  are  counted  worthy  to 
suffer  shame  for  the  sake  of  Christ ' :  "  and  the  very  things 
which  were  intended  by  our  enemies  for  the  destruction 
of  the  spiritual  life,  will  tend  rather  to  its  furtherance 
and  establishment  *. 

The  same  preparation  for  prosecuting  our  warfare  is 
imparted  to  us  by  the  gospel, 

II.  In  that  it  produces  a  peaceful  disposition  in  the  soul. 

The  soul  of  man  is  naturally  proud,  irritable,  vindic- 
tive ^  An  injurious  act,  or  an  insulting  word,  is 
sufflcient  to  call  forth  all  our  angry  passions,  and  in 
many  instances,  creates  within  us  a  resentment,  that  can 
be  pacified  with  nothing  less  than  the  blood  of  the  delin- 
quent. Behold  David,  when  Nabal  refused  to  administer 
to  his  wants !  This  one  act  of  churlish  ingratitude  must 
be  expiated  by  the  life  of  the  offender,  and  not  of  the 
offender  only,  but  of  all  the  males  belonging  to  him ; 
and  David  himself  goes  forth  to  execute  the  murderous 
sentence  ^  What  an  awful  picture  of  human  nature  does 
this  exhibit !     But  the  gospel  lays  the  axe  to  this   "  root 

of 

*  Heb.  xi.  24—26.        "  1  Tim.  i.  14.  '  Acts  xxi.  13. 

'  James  i.  2.  "  Acts-«r-4i.  •  Thil.  i.  12. 

''  Tit.  iii.  3.  •  1  Sam.  xxv.  21,  22. 


(606.)  THE  christian's  greaves.  541 

of  bitterness,"  and,  by  shewing  us  liow  much  we  have 
been  forfriven,  inclines  us  to  exercise  forgiveness.  It 
teaches  us  to  "  turn  the  left  cheek  to  him  who  has 
smitten  us  on  tiie  right'' :  "  and  *'  in  no  wise  to  render  evil 
for  evil'."  It  enjoins  us  rather  to  love  our  enemies; 
and,  instead  of  retaliating  their  injuries,  to  relieve  their 
wants  ^. 

Without  this  disposion  we  are  but  ill  prepared  to  sur- 
mount the  obstacles  wliich  our  subtle  adversary  will  place 
in  our  way.    The  scorn  and  contempt  that  we  shall  meet 
with,   will  dismay  us.     Our  feelitigs   will    be   wounded 
every  step  wc  take  :  and  we  shall  soon  be  weary  of  well- 
doing.    In  order  to  judge  of  the  consequences  that  will 
ensue,  if  we  be  destitute  of  this  part  of  Christian  armour 
let  us  only  look  at  the  most  eminent  saints,  when,  throu^rh 
haste  and   inadvertence,   they  had   neglected   to  fasten 
on  their  greaves  aright :  Moses,  the  meekest  of  mankind, 
was  inflamed  with  wrath;  and,  by  his  angry,  unadvised 
words,   provoked  God  to  exclude  him   from  the  earthly 
Canaan^.    Peter,  when  he  beheld  his  Lord  apprehended 
in  the  garden,  began  to  fight  after  the  manner  of  un- 
godly men  ;  and   brought  on  himself  that  just  rebuke ; 
*'   Put  up  thy  sword  ;  for   all  wlio  take  the  sword  shall 
perish  with  the  sword  ""."'     St.  Paul  himself  too,   on  one 
occasion,  was  so  irritated  with  the  injustice  of  his  judge, 
that  he  brake  forth   into  passionate  revilings  against  his 
ruler  and  governor,  and  was  constrained  to  ajjoloirize  for 
his  conduct  in   the   presence  of  his  enemies '.     If  then 
these  holiest  of  men  were  thus  sorely  wounded  throui^h 
their    occasional  impatience,  what    advantage    will    not 
Satan  gain   over  those,   whose  spirit  is  alto'^ether  loftv 
and  unsubdued?     Doubtless  he  will  harass  them  in  their 
march,  till  they  turn  back,   and  recede  from  the  field 
of  battle". 

But  let  the  gospel  have  its  due  effect ;  let  it  render  us 
meek,  patient,  forbearing,  and  forgiving;  let  it  transform 
us  into  the  image  of  the  meek  and  "lowly  Jesus,  who 
when   he  was  reviled,  reviled  not  again ;  and  when  he 

suffered, 

•>  Matt.  V.  39—41.  «  Rom.  xii.  17.  f  lb.  ver.  19,  20.  & 

«  Numb.  XX.  10 — 12.       ''  Matt.  xxvi.  51,  52.  [INIatt.  v.4f, 

*  Acts  x.xiii.  3 — 5.  ^  Matt.  xih.  21. 


542  THE    christian's    GREAVES.  (606.) 

suffered,  threatened  not,  but  committed  himself  to  him 
who  judgeth  righteously';  and  the  stumbHng-blocks  that 
offended  us  before,  will  appear  unworthy  of  any  serious 
regard.  When  our  enemies  persecute  us,  we  shall  be 
ready  to  weep  over  them  for  the  evil  which  they  bring 
upon  themselves,  rather  than  be  incensed  against  them 
for  the  evil  they  do  to  us".  We  shall  use  no  other  weapons 
against  them  than  "faith  and  patience":"'  "  being  defamed, 
we  shall  intreat;  being  persecuted,  we  shall  suffer  it °." 
Instead  of  being  overcome  of  evil,  we  shall  endeavour 
to  overcome  evil  with  good  "^ :"  and  by  "  letting  patience 
have  its  [lerfect  work,  we  shall  be  perfect  and  entire, 
lacking  nothing''." 

It  may  be  objected  perhaps,  that,  while  we  conduct 
ourselves  in  this  way,  we  shall  be  trampled  under  foot 
of  all,  and  be  vanquished  by  all.  But  to  this  we  answer, 
that,  though  we  should  be  trampled  under  foot,  we 
should  not  be  vanquished  :  on  the  contrary,  though  "  we 
be  killed  all  the  day  long,  and  are  as  sheep  appointed  for 
the  slaughter,  yet  in  all  these  things  shall  we  be  more  than 
conquerors'."  We  may,  like  Stephen,  be  stoned  to 
death  :  yet,  if  like  him  we  can  pray  for  our  murderers  *, 
we  have  the  noblest  of  all  victories,  that  of  overcominiJ 
a  vindictive  spirit :  and,  though  we  fall  m  the  conflict, 
we  maintain  the  field  against  all  our  enemies.  Who, 
do  we  suppose,  was  victor,  the  Jews,  who,  at  Satan's 
instigation,  put  our  Lord  l»o  death;  or  Jesus,  who  expired 
a  victim  on  the  cross  ?  We  cannot  doubt ;  for  we  are 
told  in  the  scriptures,  that,  *'  through  death,  Jesus  over- 
came death,  and  him  that  had  the  power  of  death,  that 
is,  the  devil ':"'  yes  ;  "  on  his  very  cross  he  spoiled  prin- 
cipalities and  powers,  and  made  a  shew  of  them  openly, 
triumphing  over  them  in  it"."  Nor  can  we  more  effec- 
tually manifest  our  superiority  to  all  the  powers  of  dark- 
ness, than  by  "  resisting  unto  blood  in  our  strife  against 
sin"."  Were  we  to  become  our  own  avengers,  we  should 
"give  place  to  the  deviUj"  but  by  suffering  with  our 

Lord, 

^   1  Pet.  ii.  21 — 23.  "  Luke  xix.  41,  42.  "  Heb.  vi.  12. 

•  1  Cor.  iv.  12,  13.  "  Rom.  xii.  21.  ^  James  i.  4. 
>■  Rom.  viii.  36,  37.  *  ActSiJfii.  60.  *  Heb.  ii.  14. 

•  C<^l.  ii.  14,  15-  *  Heb.  xii.  4.  ^  Eph.  iv.  27. 


(606.)  THE    CHRISTIANAS    GREAVES.  543 

Lord,  we  become  partners  of  his  victory ',  and  partakers 
of  his  glory '. 

What  remains  now  but  earnestly  to  exhort  you  to  fret 
**  your  feet  shod  with"  this  blessed  gospel?  Consider 
how  many  devices  Satan  has  to  wound  your  feet,  and 
to  cast  you  down.  We  have  already^noticed  persecution, 
as  a  very  principal  engine  used  by  him  to  obstruct  your 
progress.  But  there  are  other  means  thereby  he  fre- 
quently eftects  his  deadly  purpose  :  many  whom  he  could 
not  stop  by  persecution,  he  has  turned  out  of  the  way  by 
error.  Look  into  the  epistles  of  St.  Paul,  and  see  how 
many  he  has  "  corrupted  from  the  simplicity  that  is  in 
Christ''."  He  has  his  ministers,  as  well  as  Christ;  and 
in  outward  appearance  they  are  ''•  ministers  of  righteous- 
ness;" nor  are  they  themselves  conscious  that  they  are 
his  agents.  They  propagate  what  they  themselves  believe, 
and  oftentimes  w\\\\  a  zeal  worthy  of  a  better  cause. 
But  they  themselves  are  blinded  by  him;  and  then  are 
used  as  his  instruments  to  overthrow  the  faith  of  others  ^ 
Which  of  the  churches,  planted  in  the  apostolic  aire, 
was  free  from  their  influence  ?  In  which  were  there  not 
*'  some  who  perverted  the  gospel  of  Christ «',"  and  some 
who,  by  their  means,  were  "  turned  aside  after  Satan'?" 
At  Rome  tlierc  were  those  who  made  it  their  business  to 
"  cause  divisions ;  and  by  good  words  and  fair  speeches 
to  deceive  the  hearts  of  the  simple  ^"  At  Corinth,  the 
church  was  so  distracted  by  them,  that  Christian  love  was 
almost  banished ;  and  nothing  but  "  debates,  envyintTs, 
wraths,  strifes,  backbitings,  whisperings,  swellin^^s,  tu- 
mults," obtained  amongst  them,  insomuch  that  the  aj)ostle 
threatened  to  exert  his  apostolic  authority,  and  to  inflict 
on  them  some  signal  judgments,  if  they  did  not  reform 
their  conduct  before  he  visited  them  again  ^,  As  for  the 
Galatian  church,  such  an  ascendency  had  the  false  teachers 
gained  over  them,  that  there  was  scarcely  one  who  re- 
tained his  integrity :  almost  all  of  them  had  embraced, 

what 

*  Rev.  xii.  10,  1 1.  »  2  Tim.  ii.  12.  and  Rom.  viii.  17. 

••  2  Cor.  xi.  3.  =  lb.  ver.  13—15.  with  Rev.  iii.  g.   Such 

ministers  with  tlieir  hearers  are  "  the  si/7Wgogue  of  Satan,"  who  iy 
their  teacher,  their  instigator,  and  their  god. 

*  Gal.  i.  7.  •  1  Tim.  v.  15.         f  Rom.  xvi.  17,  is. 
'  1  Cor.  1.  10,  1 1.  &  iii.  3,  4.  and  2  Cor.  xii.  20,  21.  &  xiii,  2,  10. 


544  THE  christian's  greaves.  (606.) 

what  St.  Paul  calls,  "  another  gospel  ;'  and,  so  entirely 
had  they  transferred  their  regards  tVoiii  him  to  tiieir  new 
leacljers,  that  notwithstanding  "  they  Mould,  not  long 
before,  have  plucked  out  their  own  eyes,  and  have  given 
thein  unto  him,"  they  now  considered  him  in  no  otiier 
light  than  "an  enemy''."  At  Ephesus  also  there  were 
some  who,  like  ''  children,  were  tossed  to  and  fro  with 
every  wind  of  doctrine,  while  others,  bv  sleight  and 
cunning  craftiness,  were  lying  in  wait  to  deceive  them  '." 
At  Philippi  too,  there  were  "  dogs  and  evil  workers,  of 
whom  it  was  needful  for  them  to  beware''."  But  time 
would  fail  us  to  enumerate  the  heresies  that  were  pro- 
pagated, and  the  apostasies  that  were  occasioned  by 
them,  even  in  the  purest  ages  of  the  church.  The  epistles 
to  Timothy  and  Titus  are  full  of  complaints  respecting 
these  deceivers,  and  of  cautions  to  avoid  all  intercourse^ 
either  with  them,  or  uith  their  followers '. 

Now  let  any  one  say  whether,  after  so  many  sad 
examples,  he  himself  needs  not  to  be  well  established  in 
the  true  gospel,  lest  he  be  "  led  aside  by  the  error  of  the 
wicked,  and  fall  from  his  own  stedfastness  *"  ?  " 

But  it  will  be  asked,  How  shall  I  know  the  true  gospel 
from  those  counterfeits  \\hich  are  proposed  for  my  ac- 
ceptance? To  this  we  answer,  The  true  gospel  is  a 
"  gospel  of  peace,"  It  is  a  gospel  which  sets  forth  Jesus 
as  our  hope,  '*  our  peace,''  and  our  all".  It  is  a  gospel 
which  leads  us  to  "  shew  all  meekness","  and,  "  as  much 
as  lieth  in  us,  to  live  peaceably  vvith  all  men  ^.*'  Parti- 
cularly also  will  it  prompt  us  to  seek  the  welfare  of  the 
church,  and  to  "  follow  the  things  which  make  for  peace, 

and 

•"  Gal.  i.  6.  and  iv.  9 — 11,  15 — 17.  and  v.  7,  8. 

»  Eph.  iv.  14.  ^  Phil.  iii.  1. 

'  1  Tim.  i.  3,  4,  6,  7,  19,  ao.  and  iv.  1,  6.  and  v.  1-2,  15.  and 
■vi.  3,  4,  5>  {"from  such  withdraw  thyself,")  20,  l\.  and  1  Tim.  i. 
>3>  H»  '5'  ^"^  i^'  1^ — 1^»  "■'S'  ^"*^  "'•  5»  {" ffom  such  turn  away,") 

6,  7.  8,  g,  13-  and  iv.  3,  4,  14,  15.  Tit.  i.  9.  10,  11,  13,  14.  and 
iii,  9,  10,  11.  See  also  Rom.  xvi.  17,  18.  before  cited,  "avoid 
them;"  and  1  Pet.  ii.  1,  1.  and  1  John  ii.  19.  and  iv.  1.  and  1  John 

7,  10,  11.  "receive  him  not  into  your  house,  neither  bid  him  God 
speed,"  SfC.  and  3  John  10.  and  Jude  4.  and  Rev.  ii.  14,  15,  20,  24. 

"  Heb.  xiii.  9.     2  Pet.  iii.  17. 

"  1  Tim.  i.  1.     Eph.  ii.  14 — 17.     Col.  iii.  11. 

•  Tit.  iii.  2,  »  XvDm.  xii.  18. 


(606.)  THE  christian's  greaves.  545 

and  things  wherewith  one  may  edify  another''."  Who- 
ever therefore  would  turn  us  from  (Jhrist  as  the  founda- 
tion of  our  hope;  or  would  "cause  divisions  and  otiences 
in  the  church,"  in  order  to  ''scatter  the  flock  of  Christ, 
and  to  draw  them  "  from  their  proper  fold ' ;  we  have 
reason  to  think  hiin  no  other  than  a  "  wolf  in  sheep's 
clothing ' ;"  a  minister  of  Satan  in  the  garb  of  a  "  minister 
of  righteousness:"  and  we  should  beware  lest,  by  listening 
to  such  an  one,  our  "unstable  souls  be  beguiled  V'  and 
we  "  fall  so  as  never  to  be  renewed  unto  repentance "." 
We  must  not  only  take  heed  hoiv  we  hear,  but  zvluit  we 
hear":  for  if  "whole  houses  were  subverted''"  in  the 
days  of  the  apostles,  and  *'  all  the  Christians'  in  Asia 
were  turned  away  from'*  the  ministry  of  St.  Paul^,  there 
is  no  minister  whom  we  may  not  be  induced  to  forsake, 
nor  is  there  any  one  so  established  in  the  truth  but  he  has 
need  to  pray  that  he  may  be  kept  from  error. 

Surely  we  need  no  stronger  arguments  to  enforce  the 
exhortation  of  the  text.  Let  us  get  the  knowledge  of  the 
gospel :  let  us  receive  it,  not  as  a  theory  merely,  but  as 
a  practical  and  living  principle,  that  shall  influence  our 
hearts  and  lives.  And  when  we  have  received  it,  let  us 
be  tenacious  of  it ;  let  us  *'  hold  fast  the  form  of  sound 
doctrine  that  we  have  received '\"  Let  us  make  use  of 
it  to  keep  us  firm  in  the  midst  of  difficulties,  and  stedfast 
in  the  midst  of  errors.  Let  us  "  be  ever  on  our  guard, 
lest  any  root  of  bitterness  springing  up,  trouble  us,  and 
thereby  many  be  defiled ^"  Finally,  let  us  "  stand  fast 
in  the  Lord  ' :"  so  we  shall,  like  our  Lord  himself,  *'  en- 
dure the  cross,  and  despise  the  shame,  and  sit  down  as 
victors  on  the  right  hand  of  the  throne  of  God  '*." 

«  Rom.  xiv.  19.         '  Actsxx.  -29,30.  •  Matt.  vii.  15. 

t  2  I'et.  ii.  14.  "  Heb.  vi.  6. 

*  Luke  viii.  18.  with  Murk  iv.  24.  ''  Titus  i.  11. 

»   i  Tim.  i.  15.  ^2  Tim.  i.  13. 

>»  lleb.  xii.  15.  '  Pbil.  iv.  i.  '  Heb.  xii.  2. 


Vol.  V.  N  N 


[     546    ] 


DCVII.  THE  christian's  shield. 

Eph.  vi.  16.     Above  all,  taking  the  shield  of  faith,  wherercith 
ye  shall  be  able  to  quench  all  the  fiery  darts  of  the  wicked. 

Notwithstanding  the  armour  of  the  ancients  was 
generally  so  constructed,  that  it  could  repel  any  weapon 
that  might  come  against  it,  the  warrior  did  not  conceive 
himself  to  be  completely  armed  without  a  sliield.  In 
reference  to  the  Christian  soldier,  this  observation  may  be 
applied  with  still  greater  propriety;  because,  however 
excellent  the  different  pieces  of  his  armour  may  be,  not 
one  of  them  will  suffice  for  his  protection,  unless  it  be 
itself  also  covered  by  the  shield  of  faith.  As  "  without 
faith  it  is  impossible  to  please  God,"  so  without  faith  it  is 
impossible  to  withstand  Satan.  That  powerful  adversary 
will  soon  pierce  through  our  "truth"  and  "  righteousness," 
if  they  be  exposed  to  his  assault  without  any  additional 
defence.  On  this  account  the  apostle  directs,  that 
**  above  all,"  and  in  addition  to  all,  we  should  "  take  the 
shield  of  fi\ith." 

In  illustrating  this  divine  injunction  we  propose  to  shew 

I.  The  office  of  foith  in  the  Christian's  armour. 

II.  Its  transcendent  excellence. 

I.  The  office  of  faith  in  the  Christian's  armour. 

The  particular  use  of  a  shield  is  to  ward  off  a  blovr 
from  any  part  of  the  body,  that  may  be  menaced ;  and 
for  that  end  it  is  to  be  applied  in  every  direction,  as 
occasion  may  require. 

Now  Satan  strikes  sometimes  at  one  part,  and  some- 
times at  another,  according  as  the  different  parts  may  seem 
most  open  to  his  attack.  And  the  temptations  with  which 
he  makes  his  assault,  are  as  "  fiery  darts,"  which  fly  with 
incredible  velocity,  and  are  calculated  to  inflame  the  soul 
with  their  deadly  poison. 

The  office  of  faith,  and  its  power  to  repel  these  darts, 
will  distinctly  appear,  while  we  shew  how  it  enables  the 
Christian  to  foil  Satan  in  all  his  attempts  to  wound  either 
his  head,  or  heart,  -^ 

Satan 


(607.)  THE  christian's  shield.  547 

Satan  has  many  fierce  and  fiery  temptations,  whereby 
he  endeavours  to  wound  the  head.  There  is  not  any 
thing  so  horrid  or  blasphemous,  which  he  will  not  sucrfrest 
to  the  mind.  Even  atheism  itself  is  not  so  shocking,  but 
he  is  capable  of  impressing  the  idea  of  it  upon  the  soul, 
and  of  leading  men  to  an  adoption  of  it  in  practice,  at 
least,  if  not  also  in  theory  and  judgment \  From  the 
apparent  inequality  that  there  is  in  the  dispensations  of 
Providence,  Satan  raises  a  doubt  whether  there  be  a  God  ; 
or,  at -least,  whether  he  interfere  at  all  in  the  concerns 
of  men'',  or  will  Judge  the  world  in  righteousness  at  the 
last  day  \  He  will  take  occasion  also  from  the  difficulties 
that  there  are  in  scripture  to  draw  men  to  injiddity. 
"  How  can  that  be  the  word  of  God  wiiich  is  so  full  of 
contradictions  ?  And  who  can  know  with  any  certainty 
what  it  declares  to  us,  when  those  who  profess  to  believe 
it,  are  of  such  opposite  sentiments  ?  "  By  such  tempta- 
tions as  these  he  assaults  chiefly  the  avowed  enemies  of 
God.  But  there  are  other  temptations  whereby  he  la- 
bours-(and  with  too  much  success)  to  turn  from  the  faith 
those  who  confess  the  divine  authority  of  the  scriptures. 
He  will  draw  them  into  errors  of  various  kinds,  and  thus 
undermine  the  j)rinciple5  which  he  could  not  destroy  by 
open  assault.  Time  would  not  suffice  to  point  out  the 
innumerable  errors  to  which  he  has  given  birth,  and  by 
which  he  has  destro^^ed  the  souls  of  men  :  but  tiiere  is 
one  way  in  which  almost  all  of  them  have  been  produced 
and  propagated  :  he  induces  men  to  take  some  one  truth  of 
scripture,  and  to  magujfy  its  importance  beyond  all  due 
bounds,  and  to  exalt  it,  not  only  above  all  other  truths,  but 
to  the  utter  e.vclusion  of  them ;  and  thus  he  founds  error 
upon  truth,  and  the  most  "  damnable  heresies"  upon  the 
sacred  records.  Mark  the  diftercut  heresies,  and  examine 
them  by  this  test;  and  the  truth  of  the  observation  will 
immediately  appear.  Because  our  blessed  Saviour  was  a 
man,  and  both  lived  and  died  as  an  example  to  his  fol- 
lowers, therefore  the  Socinians  affirm  that  he  was  only  a 
man,  and  that  he  died  oidy  as  an  example ;  and  thus 

they 

.»  Ps.  xiv.  1.  "  Ps.  Ixxiii.  12,  13.  '  Zeph.  i.  12. 

N  N   2 


548  THE  christian's  shield.  (607.) 

they  set  aside  both  his  divinity  and  atonement.  Because 
the  Spirit  of  God  is  represented  as  dwelling  in  behevers, 
therefore  the  Jlly-fiics  reduce  all  religion  to  a  vain  conceit 
about  the  hght  within  them ;  from  a  regard  to  which, 
they  overlook  the  work  of  Christ  for  them,  yea,  and 
supersede  the  plainest  institutions  of  religion,  and,  in  a 
very  great  degree,  the  scriptures  themselves.  In  the  same 
manner,  the  Antbiomian  advocate  for  faith  excludes  good 
Avorks  from  his  system  ;  \\  hile  the  Moralist,  from  an  ig- 
norant zeal  for  good  uorks,  discards  all  concern  about 
the  faith  of  Clirist.  The  rigid  Predestimirian  asserts  the 
sovereignty  of  God  to  the  subversion  of  mans  freedom 
and  responsibility ;  while  the  contender  for  the  freedom  and 
sufficiency  of  man  s  iviil,  obliterates  the  decrees  of  licaven, 
and  denies  his  dependence  on  God. 

To  enter  more  niinutely  into  these  various  heresies 
wouW  lead  us  too  far  from  our  subject.  The  point  to  be 
illustrated  is,  How  does  faith  enable  us  to  avoid  them  r 
But  previous  to  this  enquiry,  it  will  be  proper  to  shew 
briefly,  that  these  errors  do  indeed  proceed  from  Satan  as 
their  author;  and  that  they  are  not  unfitly  compared  to 
fiery  darts. 

Notliing  can  be  plainer  in  the  scriptures  than  that 
Satan  is  the  great  author  of  error,  not  only  because  he  is 
"the  father  of  lies'^,"  and  "the  deceiver  of  the  world*," 
but  because  the  propagators  of  error  are  expressly  called 
his  children  f,  and  his  ministers';  and  they  who  have 
embraced  error,  are  said  to  have  been  "  tempted  of  the 
tempter *","  and  to  have  "turned  aside  after  Satan;'" 
and  to  be  "  of  the  synagogue  of  Satan ''." 

This  point  will  receive  additional  confirmation,  by  ob- 
.*crving  ^vith  what  propriety  his  temptations  are  compared 
to  "fiery  darts;"  for  how  suddenly  do  they  strike  the 
n)ind!  Iiow  deeply  also  do  they  penetrate  !  and  with  what 
venom  do  they  inflame  the  soul !  Truly  "  they  set  on 
fire  the  whole  course  of  nature ;  and  themselves  are  set 
on  fire  of  hell'."  St.  Paul  speaks  of  those  who  are 
turned  from  the  truth  as  being  "bewitched":*'  and  indeed, 

when 

*  John  viii.  44.  *  Rev.  xii.  9.  *"  Acts  xiii.  10^ 

*  1  Cor.  xi.  15,  *■   1  Thep.  iii.  5.  '   1  Tim.  v.  15, 
K«v.  iii.  p.                 *  Jamea  iii.  6.  •"  Gal.  iii.  1. 


(607.)  THE  christian's  siiip:ld.  549 

Avhcn  we  sec  what  infatuation  seizes  them,  how  tlieir 
understandings  arc  blinded,  tlieir  judgments  warped,  their 
conscience  |x;rverted,  and  how  they  are  carried  away  by 
their  own  pride  and  self-sufficiency,  without  ever  consider- 
in(T  what  spirit  they  are  of,  or  conceiving  it  possible  tliat 
they  should  be  misled  ;  we  cannot  but  confess  that  they 
are  the  unhappy  victims  of  satanic  agency. 

Now  we  come  to  the  point  proposed,  to  consider  how 
faith  repels  these  fiery  darts. 

Faith,  provided  it  be  a  true  and  living  faith,  receives 
the  word  of  (iod  simply  on  the  authority  of  him  that 
revealed  it".  It  staggers  not  at  any  difficulties  either  in 
the  dispensutions  of  his  providence,  or  the  declarations 
of  his  grace.  Conscious  of  man's  inability  to  compre- 
hend even  the  most  common  matters  in  their  full  extent ; 
the  believer  submits  his  reason  to  God,  and  Teceives 
without  gainsaying  whatsoever  divine  wisdom  has  re- 
vealed". Now  the  interference  of  God  in  the  govern- 
ment of  the  world,  even  in  the  falling  of  a  sparrow ',  or 
of  the  hairs  of  our  head',  is  most  clearly  asserted  in  the 
inspired  volume;  and,  on  that  account,  no  occurrence 
whatever  is  suffered  to  weaken  the  conviction,  that  all 
things  are  under  his  immediate  contror.  Nor  do  the 
dititicultics  that  are  in  scripture  at  all  lessen  its  authority 
in  the  believer's  eyes  :  whatever  he  cannot  account  for 
as  arising  from  the  circumstances  under  which  the  scrip- 
tures have  been  handed  down  to  us,  he  puts  to  the  score 
of  his  own  ignorance,  and  contentedly  says,  "  What  I 
know  not  now,  I  shall  know  hereafter'."  And,  as  to 
all  the  heresies  that  have  been  broached  in  the  Christian 
church,  he  has  one  way  of  repelling  all :  he  "  com- 
pares spiritual  things  with  spiritual '  ;"'  not  hastily  reject- 
ing any  plain  declaration  of  God,  because  he  cannot 
discern  its  harmony  and  agreement  with  some  other  de- 
claration: he  rather  looks  to  God  for  the  teachings  of  his 
Spirit;  and  keeps  his  mind  ready  to  embrace  whatever 
may  tend  to  his  own  humiliation,  or  to  the  glory  of  God. 

If 

"   1  Thess.  ii.  13.  °  James  i.  21.  ''  M;^tt.  x.  '29. 

^  Matt.  X    30.  '  Isai.  xlv.  7.  '  .John  xiii.  7. 

*   1  (Jor.  ii.  13. 


550  THE  christian's  shield.  (607.) 

If  it  be  thought,  that  still  he  "will  be  as  open  to  receive 
error  as  truth,  \\c  answer,  that  God  has  promised  to 
"  guide  him  into  all  truth " ;"  and  that  every  believer  has 
within  himself  the  witness  of  all  the  fundamental  doctrines 
of  our  religion'';  so  that,  "though  he  be  a  mere  fool" 
in  all  other  matters,  "he  shall  surely  be  kept  from  error" 
in  the  concerns  of  his  souU. 

We  must  next  call  3'our  attention  to  the  temptations 
wherewith  Satan  assaults  the  hea?'t.  Under  this  term 
we  include  both  the  will  and  the  affections  ;  the  former- 
of  which  he  endeavours  to  weaken  by  terrors,  while  he 
corrupts  the  latter  by  the  allurements  of  sense. 

As  soon  as  that  wicked  fiend  beholds  any  turning  unto 
God,  he  will  suggest  to  their  minds  the  comforts  they 
must  sacrifice,  the  reproaches  they  must  incur,  the  losses 
they  niust  sustain,  and  the  insuperable  difficulties  they 
must  encounter ;  that  so  he  may  shake  their  resolution, 
and  divert  them  from  their  purpose.  It  was  thus  that  he 
prevented  the  entrance  of  the  Israelites  into  Canaan^. 
It  was  thus  also  that  he  succeeded  in  damping  the  ardor 
of  that  wealthy  youth,  who,  from  love  to  his  great  pos- 
sessions, relinquished  all  hope  of  an  interest  in  Christ*. 
And  in  the  same  manner  does  he  prevail  with  thousands 
of  the  present  day,  who  would  gladly  participate  his 
blessings,  if  they  could  retain  together  with  them  their 
carnal  attachments ". 

If  he  cannot  succeed  by  these  means,  he  will  represent 
their  case  as  hopeless;  and  dissuade  them  from  prosecut- 
ing their  course  by  the  consideration,  that  their  efforts' 
will  be  in  vain  ^ 

To  others  he  will  propose  the  pleasures  of  sense.  He 
will  set  before  them,  as  he  did  before  our  Lord",  the 
glory  of  the  world  j  he  will  draw  their  attention  to  "  the 
lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of 
life '."  He  will  represent  these  things  in  the  most  fascinat- 
ing view ;  well  knowing,  that  if  he  can  but  induce  them 
to  love  either  the  pleasures,  the  riches,  or  the  honours  of 

the 

"  John  \vi.  13.  *  1  John  v.  10. 

^  Isai.  XXXV.  8.  with  Ps.  xxv.  g.  ^  Numb.  xiv.  1 — 4. 

»  Matt.xix.  21,  2'2.      ^  ]Matt.vii«?l9'— 22.  *  Jcr.  xviii.  12. 

"  ]\Jatt.  iv.  8,  9.  '  I  Johnii.  15,  16. 


(607.)  THE  christian's  shield.  551 

the  world,  he  has  accomplished  his  purpose,  and  effectually 
alienated  their  hearts  from  God^ 

Now  these  also  are  as  "  fiery  darts,"  which,  if  they 
once  enter  into  the  soul,  will  burn  up  all  the  good  that  is 
within  it,  and  destroy  it  utterly. 

But  faith  is  as  useful  to  protect  the  heart,  as  to  defend 
the  head.  As  it  obviates  every  difficulty  that  raay  per- 
plex the  understandincr,  so  it  wards  olf  every  thincr  that 
may  intimidate  or  defile  the  soul. 

To  the  temptations  that  assault  the  will,  faith  opposes 
the  iwportmice  o(  cternoX  things:  "Beit  so;  I  must  en- 
dure mucli  if  I  will  adhere  to  my  purpose  of  servino- 
God :  but  what  shall  I  have  to  endure  if  I  do  7ioi  serve 
him  }  It  is  not  a  matter  of  mere  choice,  but  of  abso- 
lute necessity;  for  '  \vhat  shall  it  profit  me  h  I  gain  the 
whole  world,  and  lose  my  own  soul?  or  what  shall  a  man 
give  in  exchange  for  his  soul°?'  Let  me  not  then 
hear  of  difficulties;  for  if  Nebuchadnezzar's  furnace 
were  before  me,  it  were  better  to  suffer  martyrdom  at 
once  with  the  Hebrew  youths,  than  to  renounce  mv  al- 
legiance to  God''.  With  respect  to  the  hopelessness  of 
my  case,  nothing  but  destruction  can  result  from  despair: 
for  '  to  whom  can  I  go,  if  not  to  him  who  has  the  words 
of  eternalHfe '  ? '  God  helping  me  therefore  I  will  o-q 
forward;  and  if  I  perish,  I  will  perish"  at  the  foot  of 
my  Redeemer's  cross,  crying  for  mercy  as  the  chief  of 
sinners." 

Tlien  to  the  temptations  that  assault  the  affections, 
faith  opposes  the  excellenci/  of  eternal  things  :  *'  True  ;  I 
might  enjoy  the  pleasures  of  sin ;  but  i^ould  they  equal 
the  pleasure  of  serving  God,  and  especially  those  'plea- 
sures which  arc  at  his  right  hand  for  evermore  .'' '  Are 
not  'the  unsearchable  riches  of  Christ,'  together  with 
'  the  honour  that  cometh  of  God,'  sufficient  to  counter- 
balance any  riches  or  honours  that  I,  may  forego  for 
Christ's  sake?  Avaunt,  Satan,  for,  what  thou  offerest 
me  is  poor,  transient,  delusive :  whereas  the  blessedness 

of 

^  Matt.  \'i.  24,  with  James  iv.  4.  c  I\Iatt.  xvi.  26. 

^  Dan.  iii.  18.  '  John  vi.  68. 

^  Alluding  to  Estb.  iv.  16.  and  to  2  Kings  vii.  4, 
K  N4 


552  THE  christian's  shield.  (G07.) 

of  the  saints,  both  in  this  world  and  the  next,  is  sub- 
stantial, exquisite,  everlasting."  Thus  it  was  that  Moses 
ariTued,  when  he  "refused  to  be  called  th(;  son  of  Pha- 
raoh's daughter,  and  chose  rather  to  suffer  affliction  with 
the  people  of  God  than  to  enjoy  the  pleasures  of  sin  for 
a  season  :"  and  the  principle  that  dictated  tlie  argument, 
was  "faith'."  This  was  his  "shield;"  and  the  same  will 
enable  us  also  to  repel  the  darts  of  Satan,  however  fiercely 
they  be  hurled,  and  however  formidably  they  may  come 
against  us. 

Having  thus  illustrated  the  office  of  faith,  we  proceed 
to  point  out 

II.  Its  transcendent  excellence 

Somewhat  of  this  has  already  appeared  :  but  the  high 
encomium  which  the  apostle  bestows  on  this  piece  of 
armour  in  particular  above  all  others,  manifestly  demands 
a  more  distinct  consideration. 

We  may  observe  then  in  commendation  of  faith,  con- 
sidered as  the  Christian's  shield,  that  its  tise  is  universal; 
its  application,  is  easy  ;  its  success  is  sure. 

First,  its  use  is  unwersal.  All  the  other  parts  of  ar- 
mour have  their  distinct  province,  to  which  tliey  are  con- 
fined. "Truth"  and  "righteousness"  defend  the  heart-, 
but  they  are  of  no  use  at  all  to  protect  the  head.  But  faith 
is  universally  applicable  to  every  species  of  temptation. 
Faith  discerns  the  truth  of  the  gospel,  and  thereby  is 
fitted  to  preserve  the  head  from  error :  it  discerns  also  the 
importance  and  excellence  of  the  gospel,  and  is  therefore 
proper  to  preserve  the  heart  from  sin.  It  is  no  less  useful 
to  the  feet;  for  Ave  "  stand  by  faith"","  and  "  walk  by 
faith"."  Every  step  we  take  is  safest  under  the  guidance 
of  faith,  because  it  both  atibrds  us  the  best  liuht,  and 
enables  us  to  walk  uithout  stumbling  even  in  the  dark". 

Let  this  consideration  then  operate  on  all,  and  stir  us 
all  up  to  seek  faith.  Let  us  not  hastily  conclude  that  we 
possess  this  principle;  for  "all  men  have  not  faith''." 
**  Faitn  is  the  gift  of  God  '' :"  nor  can  ue  have  it,  unless 
it  have  been  given  us  from  above.    O  that  all  \n  ould  seek 

it 

*   Heb.  xi.  24 — 06.  "•   2  CujBri.  04.  »  2  Cor.  V.  7. 

"  Ifcai.  1.  10.    INiic.  vii.  8.       p  2  Thess.  iii.  2.         «  Pbil.  i.  29. 


(607.)  THE  christian's  shield,  553 

it  at  the  hands  of  a  reconciled  God!  Beloved  brethren, 
be  not  satisfied  ^vith  *'  the  girdle  of  sincerity,"  or  "  the 
breast-plate  of  righteousness,"  or  "the  greaves  of  gospel 
peace:"  they  are  all  good  and  useful  in  their  place;  but 
it  is  f  lith,  that  gives  even  to  them  their  chief  strength  ; 
and  it  is  laith,  by.^vhicii  alone  you  can  ever  be  victorious. 
Does  the  \\orld  tempt  you?  "this  is  the  victory  that 
overcometh  the  world,  even  our  faith  '."  Does  corrup- 
tion harass  you?  you  iriust  "  purify  your  heart  by  faith'.'" 
Do  your  graces  languish }  It  is  faith  alone  that  will  set 
them  to  work  in  a  way  of  love  *.  And  lastly,  does  the 
devil  as  a  roaring  lion  threaten  to  devour  you  ?  It  is  by 
being  stedfast  in  the  faith  that  you  must  resist  and  vanquish 
him  ".  Think  then  of  the  use  and  efficacy  of  faith  ;  and 
pray  to  our  adorable  Saviour  in  the  words  of  his  apostles, 
"  Lord,  increase  our  faith  ".' 

In  the  next  place  we  observe,  that  its  application  is  easy. 
A  shield  is  easily  transferred  froiii  one  position  to  another 
as  occasion  may  require :  and  faith  also  quickly  moves  to 
the  protection  of  any  part  that  is  attacked.  We  do  not 
say,  that  it  is  an  easy  thing  to  produce  faith ;  for  it  re- 
quires no  less  power  than  that  which  \\as  exerted  in 
raising  Christ  from  the  dead,  to  create  faith  in  the  heart''. 
But  when  a  person  has  faith,  then,  we  say,  it  is  easy  for 
him  to  apply  it  for  his  defence.  Suppose  that  our  head 
were  attacked  with  subtle  heresies,  and  we  had  nothing 
but  reason  to  counteract  the  temptation  ;  how  weak,  how 
tardy,  how  uncertain  would  be  its  operation !  The 
greater  part  of  mankind  would  not  have  either  time  or 
ability  to  follow  Satan  in  all  his  arguments  ;  nor  would 
those  of  the  strongest  intellect  ever  arrive  at  certainty  ; 
they  could  rise  no  higher  than  opinion  at  the  last ;  while 
those  of  inferior  talents  would  be  lost  in  endless  per- 
plexity. Suppose  again  that  our  heart  were  attacked 
with  some  fiery  lust,  and  we  had  no  better  defence 
than  that  which  reason  could  atibrd  ;  would  passion 
listen  to  the  voice  of  reason?  As  well  might  we  attempt 
to  exiinguish  flames  that  were  consuming  our  house,  by 
a  slight  sprinkling  of  water  with  the  liand,  as  to  stop  the 


course 


'  1  John  V.  4.  *  Acts  XV.  g.  '  Gal.  v.  6. 

"   1  Pet.  V.  8,  9.  ^  Luk«>xvii.  5.  ^  Epb.  1.  19,  20. 


554  THE  christian's  shield.  (607.) 

course  of  our  passions  by  the  efforts  of  unassisted  reason. 
But  in  either  of  these  cases,  one  single  word  from  scrip- 
ture will  suffice.  How  was  it  that  our  great  Captain 
repelled  the  fiery  darts  that  were  cast  at  him?  "  It  is 
written  ;"  "  It  is  written  ;"  "  It  is  written  '."  Thus  he 
fouo'ht;  and  his  vanquished  enemy  fled  from  before  him. 
Thus  also  must  we  fight ;  and  by  opposing  to  our  enemy 
this  shield,  the  weakest  and  most  ignorant  is  as  sure  of 
victory,  as  the  strongest  and  most  intelligent.  In  some 
respects  the  poor  and  ignorant  have  an  advantage  over 
the  rich  and  learned ;  because  they  exercise  faith,  for  the 
most  part,  in  a  more  simple  manner;  whereas  the  others 
are  ever  trusting,  more  or  less,  to  their  own  reason  : 
and  it  is  expressly  with  a  view  to  confound  the  pride  of 
reason,  that  God  has  given  this  superiority  to  the  poor, 
and  ** chosen  them,  in  preference  to  others,  to  be  rich  in 
faith  \" 

Let  this  then  operate  as  a  further  inducement  with  us 
to  seek  failh,  since  none  of  us  can  get  the  victory  without 
it*";  and  by  it  the  very  weakest  on  earth  shall  be  able  to 
remove  mountains '. 

Lastly,  we  may  affirm,  that  its  success  is  sure.  But 
for  their  faith,  the  most  eminent  of  God's  saints  would 
have  been  destroyed.  "  I  had  fainted,"  says  David,  "  if 
I  had  not  believed'':"  and  Peter  would  have  been  driven 
away  as  the  chaff,  if  our  Lord  had  not  secured  his  faith 
from  failing  ^.  On  the  other  hand,  we  have  a  host  of 
saints  upon  record,  who,  "  through  faitli  subdued  king- 
doms, wrought  righteousness,  obtained  promises,  stopped 
the  mouths  of  lions,  quenched  the  violence  of  fire, 
escaped  the  edge  of  the  sword,  out  of  weakness  were  made 
strong,  waxed  valiant  in  fight,  turned  to  flight  the  armies 
of  the  aliens :  women  received  their  dead  to  life  again ; 
and  others  were  tortured,  not  accepting  deliverance;  that 
they  might  obtain  a  better  resurrection.  And  others  had 
trial  of  cruel  mockings  and  scourgings,  yea  moreover,  of 
bonds  and  imprisonment :  they  were  stoned,  they  were 
sawn  asunder,  were  tempted,  were  slain  with  the  sword  : 
they  wandered  about   in    sheep-skins,   and   goat-skins, 


being 


"  Luke  iv.  4,  8.  lo.  *  JanaSfii.  5.  *"  Isai.  vii.  9. 

!  Matt.  xvii.  20.  ^  P«.  xxvii.  13.        •  Luke  xxii.  32. 


(607.)  THE  christian's  shield.  55S 

beinfr  destitute,  afflicted,  tormented.  These  all  ohtahml a 
goo(Frepo)'t  THROVGn  faith'."  Further,  if  we  search 
the  annals  of  the  Morld,  we  shall  not  find  one  single 
instance  wherein  believers  were  ultimately  vanquislied.  (3n 
many  occasions  they  have  been  wounded,  and  sorely  too  : 
even  the  father  of  the  faithful  himself  was  not  so  expert 
in  the  use  of  his  shield  as  to  waid  oft"  every  blovv^ :  but 
believers  are  secured  from  any  l^tal  stroke.  Our  Lord 
himself  has  pledged  his  word  that  they  sliall  never  perish  ""i 
that,  if  ihev  tall,  they  shall  be  raised  up  again  to  renew 
the  contest  * ;  and,  that  "  Satan  shall  finally  be  bruised 
under  their  feet"." 

Remarkable  in  this  view  arc  the  expressions  of  the  text. 
The  idea  of  '' ijuenchiug''  the  fiery  darts  of  the  wicked 
one,  may  perhaps  refer  to  the  custom  of  making  shields 
sometimes  of  raw  hides,  that,  in  case  a  poisoned  arrow 
should  perforate  them,  the  wound,  which  on  account  of 
the  poison  must  otherwise  have  been  fatal,  might  be 
healed.  But  perhaps  the  true  meaning  may  be,  that  by 
faith  we  shall  as  completely  defeat  the  malignant  efforts 
of  Satan,  as  by  the  extinguishing  of  fire  we  shall  be 
delivered  from  its  fury.  Nor  is  this  true  oi some  tempta- 
tions only;  it  extends  to  ''air  without  exception.  Nor 
can  it  be  said  of  some  believers  only,  who  are  of  the 
highest  class  ;  for  all  who  are  armed  with  the  shield  of 
faith,  \\  hether  they  be  old  or  young,  rich  or  poor,  learned 
or  unlearned,  "  shall  he  able''  perfectly,  and  for  ever,  to 
subdue  their  adversary. 

To  all  then  we  say,  "  Have  faith  in  God ' :"  if  "  ye 
have  believed  in  the  Father,  believe  also  in  Christ"." 
"  Believe  in  the  Lord,  so  shall  ye  be  established;  believe 
his  prophets,  so  shall  ye  prosper"." 

f  Heb,  xi.  33—39-  ^  Gen.  xii,  \i,  13.  and  xx.  1. 

h  John  V.  14.  and  x.  28,  ^  Ps.  xxxvii.  24.  and  cxlv.  14. 

^  Rom.  xvi.  20.  ^  Mark  xi.  22. 

"John  xlv.  1.  "2  Chron.  xx.  20. 


[    556    ] 

DCVIII.    THE  christian's  helmet. 
Epli.  vi.  17.  And  take  the  hcl/net  of  salvation. 

THE  generality  of  mankind   have   very   inadequate 
ideas  of  the  Christian  warfare.     They  know  but  little  of 
tlio   enemies  with  whom  we  have  to  contend,  or  of  the 
imminent  danger  to  which  we  are  exposed  through  their 
continual  assaults.     But,  as  some  conception   might  be 
formed  of  tiie   power  of  an  enemy,  by  viewing  the  ex- 
tensive preparations  that  were  made  to  oppose  them,  so 
may  we  learn  to  estimate  the  difficulties   of  the  spiritual 
warfare,   by  surveying  the  various  parts  of  armour  which 
God   has  prepared  for  our  defence.     We  have  already 
noticed  the  girdle   and   l)reast-plate,  for  the  body ;  the 
greaves,  for  the  legs  and  feet ;  the  shield,  for  the  head, 
in  common  with  the  rest  of  the  body :  but  yet  the  head 
is   not  sufficiently   protected  ;  it  must  have  a   piece   of 
armour  more  appropriate ;  a  piece  suited  to  its  necessities, 
and    fitted  for  its   use.     In    the    account  given    us    of 
Goliath,  we  read   that  "  he  had  « /?e/we^  of  brass  upon 
his    head'':"  and   such  a  piece   of  armour  is   provided 
for  us  also ;  we  are  required  to   "  take  the  helmet  of 
salvation." 

In  opening  this  subject  we  shall  shew 

I.  What  we  are  to  understand  by  "salvation." 

II.  Its  use  and  importance  in  the  Christian  warfare. 

I.  What  are  we  to  understand  by  the  term  "salvation?" 

It  is  evident  that  the  expression  is  elliptical ;  nor  should 
we  know  how,  with  any  certainty,  to  complete  the  sense, 
if  the  apostle  hiuiself  had  not  supplied  the  defect  in  a 
parallel  passage  :  but  all  doubt  is  removed  by  that  ex- 
hortation in  his  epistle  to  the  Thessalonians\  "  Let  us  who 
are  of  the  day,  be  sober,  putting  on  the  breast-plate  of 
faith  and  love,  and  Jor  an  helmet,  the  hope  of  salvation." 
From  hence  we  see  that  hope  is  the  Christian's  helmet. 
Yet,  because  there  are  various  kinds  of  hope,  and  only 

ojie 
*  J  Sum.  xvii.  5.  *  1  T)ie&s.  v.  8, 


(608.)  THE  christian's  helmet.  557 

one  that  will  afford  the  Christian  any  effectual  protection, 
we  must  enter  more  particularly  into  the  subject,  and 
distinguihh  the  scriptural  liope  from  every  other  that  may 
be  niistaken  for  it. 

In  the  first  place  then,  true  hope  has  sak-ation  for  its 
object.  This  is  very  stroogly  niaiked  in  different  parts  of 
scripture  :  for  we  are  said  to  be  "saved  by  hope*" ;"  and 
salvation  itself  is  sometimes  called  hope  ;  tiiey  who  look 
for  salvation,  are  said  to  be  "  looking  for  that  blessed 
hope'^  .•"'  at  other  times,  hope  is  called  salvation  :  we  are 
exhorted  in  the  text  to  take  the  helmet  of  salvation. 
There  are  many,  whose  hopes  have  respect  indeed  to 
eternal  life ;  but  they  are  unmindful  of  their  lost  estate ; 
ttiey  are  regardless  of  that  way  of  deliverance,  which 
God  has  provided  for  them  through  the  blood  and  righte- 
ousness of  the  Lord  Jesus  ;  they  expect  heaven,  because 
they  have  done  nothing  to  forfeit  it:  if  they  have  sinned, 
they  have  not  sinned  in  such  a  degree  as  to  deserve  the 
wrath  of  God ;  they  have  committed  only  common  and 
venial  faults ;  they  have,  moreover,  done  many  things 
to  counterbalance  their  evil  deeds;  and  therefore  they 
hope  for  heaven  as  the  award  oi justice,  rather  than  as  a 
gift  of  unbounded  mercy.  This,  for  distinction  sake,  we 
may  call  •dsrif-righleous  hope:  whereas  the  hope  of  every 
true  Christian  is  founded  altogether  on  the  merits  of 
Christ,  and  has  respect  to  salvation,  as  purchased  for  us 
by  /lis  obedience  unto  death. 

Further,  true  hope  has  God  for  its  author.  There  is 
scarcely  a  person  to  be  found  in  the  world,  who,  if  the 
question  were  put  to  him,  Do  you  hope  to  go  to  heaven 
if  you  die  in  your  present  state?  would  not  answer  in  the 
affirmative.  If  we  should  proceed  to  enquire,  Whence 
got  you  that  hope"  they  would  tell  us,  that  they  had 
always  had  it.  But  this  is  a  presumptuous  hope,  the 
offspring  of  ignorance  and  conceit.  Widely  different 
from  this  is  the  Christian's  hope.  He  has  trembled  for 
his  state  :  he  has  seen  his  guilt  and  danger :  he  has  *'  fled 
for  refuge  to  the  hope  set  before  him."  Crod  has  revealed 
to  him  the  riches  of  his  grace ;  and  has  shewn  him  that, 
*'  where    sin    hath   abounded,   grace    shall  much  more 

abound." 
f  Rom.  viii.  24.  *_  Titus  ii.  13. 


55S  THE  christian's  helmet.  (608.) 

abound."  The  Holy  Spirit  has  ''taken  of  the  things  of 
Christ,  and  shewn  them  unto  him :"  yea,  lie  has  con- 
vinced him,  that  "  the  blood  of  Jesus  Christ  is  able  to 
cleanse  him  from  all  sin  ;"  and  that  "  all  who  believe  in 
Christ,  are  justified  from  all  things/'  In  this  way  God 
has  inspired  him  w  iih  hope,  that,  notwithstanding  all  his 
past  iniquities,  he  shall  obtain  salvation :  and  though  there 
mav  be  a  considerable  difference  as  to  the  degree  of  fear 
or  terror  that  may  precede  this  hope,  yet  this  is  the  way 
in  which  it  is  invariably  wrought  in  the  soul.  Hence  it 
is  said,  that  "  God  begets  us  unto  a  lively  hope*  f  and 
"  gives  us  everlasting  consolation  and  good  hope  through 
grace  ^;"  and  that  "he  fills  us  witli  joy  and  peace  in 
believing,  that  we  may  abound  in  hope  through  the  power 
of  the  Holy  Ghost^'' 

Once  more ;  true  hope  has  holiness  for  its  inseperable 
companion.     Whatever  may  be  imagined  to  the  contrary, 
there  is  no  salvation  to  those  who  live  in  sin.  Christ  came 
to  "  save  us  from  our  sins,"  but  not  in  them.       Me 
are  expressly  told  that  "  the  grace  of  God  which  bring- 
eth  salvation,  teaches  us,  that  denying  ungodliness  and 
worldly  lusts,  we  should  live  righteously,  soberly,  and  godly 
in  this  present  world,  looking  for  that  blessed  hope,  and 
the  glorious  appearing  of  the  great  God  and  our  Saviour 
Jesus  Christ*"."    There  is  a  kind  of  hope  that  will  consist 
with  the  indulgence  of  secret  lust,   and  with  a  total  want 
of  holy  dispositions  :  but  that  is  "  the  hope  of  the  hypo- 
crite which  perisheth,  and  shall  be  swept  away  with  the 
besom  of  destruction '.     But  the  hope  of  the  upright  is 
far  different  from  this :  it  will  admit  of  no  allowed  sin, 
whether  of  omission  or  of  commission :  on  the  contrary, 
we  are  told,  that  "  he  who  hath  this  hope  in  him,  purifieth 
himself  even  as  God  is  pure":""  he  will  retain  no  bosom 
lusts  ;  he  will  not  so  much  as  wish  for  any  exceptions  and 
reserves  in  his  obedience  to   God:  he  will  desire,  and 
endeavour  to  be  "  holy  as  God  is  holy,  and  perfect  even 
as  his  Father  that  is  in  heaven  is  perfect." 

This  then  may  serve  to  distinguish  the  Christian's  hope 
from  that  w  hich  is  self  righteous,  presu?nptuous,  or  hypo- 
critical ; 

'  1  Pet.  i.  3.  '  '2  Tbess.  ii^i6.  <f  Rom.  xv.  13. 

*"  Titus  ii.  11—13.       !  Job  viii.  13,  14.  ".  x  John  iii.  3. 


(608.)  THE  christian's  helmet.  ^^g 

critical;  and  consequently  to  determine  with  considerable 
accuracy,  what  that  hope  is,  that  is  connected  with  sal- 
vation. And  though  the  text  itself  docs  not  so  much  as 
mention  hope,  and  much  less  discriminate  between  its 
diflcrent  kinds,  yet  the  very  omission  of  these  things  points 
out  the  evident  propriety  of  marking  clearly  what  the 
import  of  salvation  is,  and  what  that  is  which  alone 
deserves  the  name. 

We  may  now,  with  much  greater  advantage,  proceed 
to  shew 

II.  The  use  and  importance  of  salvation  in  the  Christian 
v^'arfarc 

The  importance  of  this  helmet  is  not  obscurely  inti- 
mated in  that  prophecy  respecting  Christ,  wherein  it  is 
said  "  He  put  on  righteousness  as  a  breast-plate,  and  a 
helmet  ()f  salvation  upon  his  head'." 

But,  to  mark  it  more  distinctly,  we  may  observe,  that 
\i  prepares  us  for  conflicts,  sustams  us  in  them,  and  brings 
tis  victorious  through  them. 

Hope  prepares  us  for  conflicts.  A  man  armed  with  a 
helmet,  feels  himself  ready  to  battle  :  he  fears  not  to 
meet  his  adversary,  because  he  has  a  defence,  which,  he 
trusts,  v^ill  prove  suflicient  for  his  preservation.  Thus  a 
man  that  has  a  hope  of  salvation,  enters  into  the  combat 
with  holy  contidence.  He  is  not  intimidated  by  the 
frowns  of  an  ungodly  Morld,  because  he  "  knows  in 
whom  he  has  believed,  and  that  God  is  able  to  keep 
that  which  he  has  committed  to  him '"."  He  says  with 
David,  "  Though  a  host  should  encamp  against  me,  my 
heart  shall  not  fear;  though  war  should  rise  against  me, 
in  him  will  I  be  confident "."  This  subject  cannot  be 
more  strongly  illustrated  than  in  Caleb  and  the  whole 
nation  of  the  Israelites.  The  nation  were  terrified  at  the 
report  of  the  spies,  and,  instead  of  proceeding  to  fi^ht 
against  the  Canaanites,  proposed  to  appoint  a  captain, 
and  go  back  again  into  Egypt:  but  Caleb,  whose  hope 
was  livel}',  stood  unmoved,  and  strove  to  animate  his" 
countrymen  with  an  assurance  of  easy  victory".     And 

thus. 


'  Isai.  lix.  17.  ""  <2  Tim.  i.  12,  ■  Ps.  xxvii.  3. 

*  Numb,  xiii.  30,  31,  and  xiv.  1 — 4. 


560  THE    christian's    HELMUT.  (60S.) 

thus,  while  the  hearts  of  others  are  failing  them  for  fear, 
and  they  "  turn  back  unto  perdition,"  rather  than  con- 
tend with  their  adversaries,  the  true  Christian,  "  encou- 
rages himself  in  his  God"*,"  and  makes  up  his  mind  to 
(lie  or  conquer. 

Further,  a  true  hope  will  sustain  lis  in  conflicts.  IMany 
who  have  shewn  intrepidity  at  first,  have  yet  fainted 
when  their  trials  were  severe  and  of  long  continuance. 
But  he  who  has  a  hope  full  of  immortality,  will  never 
yield,  however  painful  the  conflict  may  be,  and  however 
heavy  the  pressure.  "  The  Patriarchs  continued  to  so- 
journ in  the  land  of  promise  as  mere  pilgrims,  notwith- 
standing they  had  frequent  opportunity  to  leturn"  to  their 
own  country  and  kindred  :  but  they  accounted  the  trial 
as  nothing,  because  "  they  looked  for  a  better  country, 
that  is,  an  heavenly ;"  and  expected  in  due  time  to  arrive 
at  "a  city  that  hath  foundations,  whose  builder  and 
maker  is  God^."  Many  women  also  who  were  tortured 
by  the  most  ingenious  cruelty  even  unto  death,  yet  de- 
clined accepting  deliverance  upon  dishonourable  terms, 
that  they  might  be  accounted  worthy  to  obtain  a  better 
resurrection '.  St.  Paul  too,  that  bright  pattern  of  all 
virtues,  assigns  this  as  the  reason  why  he  did  not  taint 
under  his  unparalleled  afflictions  :  "  his  outward  man 
decayed;  but  his  inward  man  was  renewed  day  by 
dav:"  and  his  afflictions  appeared  to  him  light  and 
momentary,  because  he  looked  from  the  vanities  of  time 
and  sense  to  the  invisible  realities  of  eternity^ 

Thus  shall  our  trials  rather  confirm,  than  weaken,  our 
hope,  provided  it  be  scriptural  and  genuine:  "  our  tri- 
bulation shall  work  patience  ;  our  patience  experience  ; 
and  our  experience,   hope^" 

Once  more  :  true  faith  will  bring  us  victorious  through 
our  conflicts.  The  Lord  Jesus  Christ  hiujself  in  this  re- 
spect lully  verified  the  prophecies  respecting  him  ;  and  set 
us  an  example,  which  it  is  our  privilege  to  follow.  The 
prophet  Isaiah  represents  Jesus  as  speaking  in  these  tri- 
umphant strains  :  "The  Lord  God  will  help  me;  tliere- 
fore  shall  1  not  be  confounded  :  therefore  have  1  set  my 

face 

••  1  Sam.  XXX.  6.         ''  TIi  b.  xiJi^^io,  13—16. 

I  Heb.  xi.  35.  !  2  Cur.  iv.  16—18,         «  Rom.  v.  3,  4. 


(608.)  THE  cmristian's  helmet.  561 

face  like  a  flint ;  and  I  know  that  I  shall  not  be  ashamed. 
He  is  near  that  jiistiiicth  me  ;  who  shall  contend  with 
me?  let  us  stand  together;  who  is  mine  adversary  r  let 
him  come  near  to  me.  Behold,  the  Lord  God  will  help 
me;  Who  is  he  that  shall  condemn  me?  lo,  they  all  shall 
wax  old  as  a  garment;  the  moth  shall  eat  them  up"." 
Tlius  will  hope  enable  us  also  to  anticipate  the  victor}', 
wliile  yet  we  are  fighting  on  the  field  of  battle  :  throuah 
it,  we  may  defy  all  the  powers  of  earth  or  hell  ever  to 
"  separate  us  from  the  love  of  God  that  is  in  Christ 
Jesus*."  Yea,  such  "  an  anchor  shall  it  be  to  our 
souls,"  that  we  shall  be  stedfast  ^  in  the  midst  of  this 
tempestuous  world,  and  be  enabled  to  outride  the  storm, 
whicli  causes  many  to  "  make  shipwreck  of  their  faith  ^," 
and  ultimately  sinks  them  to  everlasting  perdition  *. 

Let  me  then  entreat  you,  first,  to  get  this  helmet.  Be 
not  satisfied  with  a  delusive  iiope  that  will  fail  you  in  the 
day  of  necessity;  but  bring  it  to  the  trial :  see  whether  it 
be  able  to  endure  the  assaults  of  your  adversary  :  compare 
it  Mith  the  descrii)tion  which  God  himself  gives  of  that, 
which  is  true  and  saving.  Look  well  to  it  that  it  be  not 
self-righteous,  presumptuous,  or  hypocritical.  Be  well 
assured  that  it  is  of  heavenly  temper  :  and  let  daily  ex- 
perience shew,  that  it  enables  you  to  "  lift  up  your  head 
above  all  your  enemies,"  whether  outward  or  inward, 
terrestrial  or  infernal.  Think  with  yourselves,  how  awful 
it  would  be  to  find,  either  in  the  hour  of  death  or  in  the 
day  of  judgment,  that  3»ju  had  deceived  yourselves  with 
some  phantom  of  your  own  imagination,  and  formed  ex- 
pectations of  happiness  that  cannot  be  realized.  O  do 
not  expose  yourselves  to  such  a  dreadful  disappointment. 
Remember  the  fate  of  the  foolish  virgins  :  they  hoped  that 
their  lamp  of  profession  would  suffice,  though  they  were 
destitute  of  the  oil  whereby  alone  they  could  make  their 
light  to  shine.  Through  this  they  perished  '',  as  thousands 
of  others  have  done,  by  resting  in  their  rehgious  privi- 
leges, or  their  outward  conformity  to  the  divine  will,  when 
they  had  not  the  inward  principle  of  renewing,  sanctifying 

grace. 

•  Isai.  1.  7 — 9.       *  Rom.  viii.  31 — 39.       ''  Heb   vi,  19, 

'  1  Tim.  i.  19.      '  Heb.  x.  39.  •»  Matt.  jcxy.  4,  8 — 11, 

Vo  L.  V.  O  o 


562  THE    christian's    HELMET.  (6O8.) 

grace  ^  But  let  it  not  be  so  with  yon.  "Judge  your- 
selves, that  you  may  not  be  judged  of  the  Lord  "*."  And 
beg  of  God  to  give  you  that  "  hope,  that  shall  never 
make  you  ashamed  ^" 

Next,  we  would  urge  you  to  keep  on  this  helmet  in  all 
your  conflicts.  Constant  will  be  Satan's  endeavours  to 
deprive  you  of  it ;  and  great  his  triumph  if  he  succeed. 
Above  all  things,  be  careful  that  you  "  cast  not  away 
your  confidence,  but  hold  fast  the  rejoicing  of  your  hope 
firm  unto  the  end  ^"  If  at  any  time  you  begin  to  be 
distracted  with  doubts  and  fears  ;  instantly  check  your- 
selves as  David  did  ;  "  Why  art  thou  cast  down,  O  my 
soul,  and  why  art  thou  disquieted  within  me  ?  Itope  thou 
in  God^." 

Though  you  are  to  "  work  out  your  own  salvation  with 
fear  and  trembling  V'  y^*-!  must  "  not  run  as  uncertainly, 
or  fia;ht  as  one  that  beateth  the  air ' : "  you  must  re- 
member who  is  engaged  for  your  support;  and  that  *'  he 
is  faithful  who  hath  promised  ''."  It  is  true,  "  you  have 
need  of  patience,  that  after  you  have  done  the  will  of 
God  you  may  receive  the  promise' :"  but  "  if  you  hope 
for  that  you  see  not,  such  a  hope  implies,  that  you  will 
with  patience  wait  for  it"'."  St.  James  proposes  to  3'ou 
the  examples  of  the  husbandman :  "  Bekold,"  says  he, 
"  the  husbandman  waiteth  for  the  precious  fruit  of  rhe 
earth,  and  hath  long  patience  for  it  until  he  receive  the 
early  and  latter  rain.  Be  ye  also  patient:  stablish  your 
hearts;  for  the  coming  of  the^Lord  draweth  nigh";" 
and  then  shall  your  confidence  be  richly  rewarded  °. 
*'  Gird  up  then  the  loins  of  your  mind ;  be  sober,  and 
hope  to  the  end  for  the  grace  that  shall  be  brought  unto 
you  at  the  revelation  of  Jesus  Christ''."  This  is  the 
way,  the  sure  way,  to  conquer.  "  Be  stedfast,  immov- 
able, always  abounding  in  the  work  of  the  Lord  ;  know- 
ing assuredly,  that  your  labour  shall  not  be  in  vain  in  the 
Lord  \'' 

Lastly, 

•^  Matt.  vii.  21 — 23.  ''   I  Cor.  xi.  31.  «  Rom.  v.  5. 

'  Heb.  in.  6,  14.  ^  Ps.  xlii.  11.  ••  Phil.  ii.  13. 

'  1  Cor.  ix.  26.  ''  Heb.  x.  23.  '    lb.  ver.  36. 

»  Rom.  viii.  25.  °  Jame^v.  7,  8.  •  Heb.  x.  35. 

»  iPet.  i.  13.  11  1  Cor.  XV.  58. 


(608.)  THE  christian's  helmet.  563 

Lastly,  let  that  which  is  your  defence,   he  also  your 
ornament.     There  is  not  a  more  ornamental  part  of  the 
soldier's   armour,    than   the  helmet.      Nor  is  there  any 
thing  that  more  adorns  the  Christian,  than  a  lively,  sted- 
fast,  and  consistent  hope.     In  the  exercise  of  hope,  he 
stands,  as  it  were,  on  the  top  of  PisL';ah,  and  surveys  the 
land  of  promise,  the  land  that  floweth  with   milk  and 
honey'.     He  Ionics  to  leave  tliis  dreary  \\ilderness,  and 
to    "enter  into  the  joy  of  his  Lord."     Knowing  that 
"  when  his  earthly  tabernacle  shall  be  -dissolved,  he  has 
a  house  not  made  with  hands,  eternal  in  the  heavens,  he 
groans  earnestly,  desiring  that  mortality  may  be  swallowed 
up  of  life'."     If  he  had  crowns  and  kingdoms  in  his 
possession,  still  he  would  account  it  *'  far  better  to  depart 
and  to  be  with  Christ'."     He  is  "  looking  for,  and  hast- 
ing to,  the  coming  of  the  day  of  Christ";"  and  thus  has 
*'  his  conversation  in  heaven,"  while  yet  he  remains  a 
sojourner  upon  earth*.    View  the  Christian  in  this  frame, 
and  confess,  that  the  sun  shining  in  his  meridian  strength, 
glorious  as  it  is,  "  has  no  glory,   by  reason  of  the  Chris- 
tian's glory  that  cxcelleth,"    This,  this.  Christians,  is  the 
state  in  which  you  ought  to  live.     Were  you  more  ha- 
bitually in  this  frame,  your  years  of  warfare  would  seem 
as  nothing,  for  the  greatness  of  the  prize  for  which  you 
contend  ^.     You  can  scarcely  conceive  what  an  energy 
such  a  frame  would  give  to  your  souls.    You  would  soon 
come  to  Jesus  witii  joy  and  wonder,  like  his  disciples  of 
old,  saying,  "  Lord,  even  the  devils  are  subject  unto  us 
through  thy  name:"   and  he  in   return  would  increase 
your  confidence  by  saying,  ''  I  beheld  Satan  as  lightning 
fall  from  heaven.     Behold   I  give  unto  you  power  to 
tread  on  serpents  and  scorpions,  and  over  all  the  power 
of  the  enemy,  and  nothing  shall  by  any  means  hurt  you'^T 
Do  but  consider,  how  weak  will  Satan's  temptations  be, 
when  you  thus  abound  in  hope  !  how  little  will  any  thing 
be  able  to   move  you,    when   you  are  thus,   by  joyful 
anticipation,   *'  sitting  already  with  Christ  in  heavenly 

places ! " 

'  Deut.  xxxiv.  1.  *  2Cor.  v.  1 — 4. 

•  Phil.  i.  23,  "  2  Pel.  iii.  \i. 

»  Phil.  iii.  20.  *  Alluding  to  Gen.  xxix,  20, 

»  Luk«  X.  17—19. 

O  O  2 


564  THE    christian's    HELMET.  (6O8.) 

places'*!"  Beloved  brethren,  this  is  your  perfection: 
*'  you  will  come  behind  in  no  gift,  when  you  are  thus 
waiting  for  the  coming  of  the  Lord  Jesus  \"  Whatever 
you  have  to  do,  you  will  do  it  heartily,  as  unto  the  Lord, 
and  not  unto  men,  knowing  that  of  the  Lord  yc  shall  re- 
ceive the  reward  of  the  inheritance  '."  May  God  enable 
you  thus  to  live,  till  faith  shall  be  lost  in  sight,  and  hope 
be  consummated  in  enjoyment ! 

•  Eph.  ii.  16. 

^  Compare  2  Cor.  xiii.  g.  with  1  Cor.  i.  7. 

'  Col.  iii.  22. 


DCIX.     THE  christian's  swokd. 

Eph.  vi.  17.     Take the  sword  of  the  Spirit,  which  is  the 

word  of  God. 

THE  Christian's  warfare  is  principally  of  the  defensive 
kind  ;  yet  not  so  entirely,  but  that  he  must  follow  up  the 
advantages  which  he  has  at  any  time  gained,  and  seek 
the  utter  destruction  of  those  enemies  which  infest  his 
soul :   after  sustaining  their  assaults,  he  must  himself  be- 
come the  assailant:  having  resisted  the  world  and  sin,  he 
must   proceed  to   overcome^,   condemn*',    and  crucify" 
them  ;   and  having  withstood  Satan,  he  must  go  on  to 
*'  bruise  him  under  his  feef^."     That  he  may  be  enabled 
to  carry  this  into  effect,  God  has  provided  for  him  an 
offensive  weapon,  which,  if  skilfully  used,  shall  accom- 
plish the  ruin  of  all  his  enemies.     To  the  consideration 
of  this  we  are  led  by  the  text ;  in  elucidating  which  we 
shall  notice 

I.  The  description  given  of  the  Christian's  sword. 
IL  Its  usefulness  to  him  in  all  his  combats. 

I.  Let  us  notice  the  description  given  of  the  Christian's 
sword. 
What  the  sword  is  to  a  warrior,  that  the  Scriptures  are 

to 

•  1  John  V.  4.  «>  Heb.  xi.  7. 

Gal.  V.  24.  and  vi.  14.       "^  *  Rom.  xvi.  20, 


(609)  THE  christian's  sword.  565 

to  a  child  of  God  ;  they  enable  him  to  inflict  a  deadly 
wound  on  his  adversaries,  and  to  subdue  them  before 
him. 

Now  the  appellation  here  given  to  the  scriptures  is 
deserving  of  particular  attention.  They  are  called,  "  the 
word  of  God,"  and  "  the  sword  of  the  Spirit.'* 

They  are  called,  with  great  propriety,  "  the  word  of 
God;"  first,  because  they  were  impired  by  him.  They 
were  indeed  written  by  men  ;  but  men  were  only  the 
agents  and  instruments  that  God  made  use  of:  they  wrote 
only  what  God  by  his  Spirit  dictated  to  them:  so  that  in 
reality,  the  whole  scripture  was  as  much  written  by  the 
finger  of  God,  as  the  laws  were,  which  he  inscribed  on 
two  tables  of  stone,  and  delivered  to  his  servant  Moses. 
And  to  this  the  scriptures  themselves  bear  witness  ;  for  in 
them  it  is  said,  '*  All  scripture  is  given  by  inspiration  of 
God' ;  "  and  again,  "  Holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Ghost ^" 

But  they  are  called  the  word  of  God,  not  merely  as 
being  inspired  by  him,  but  also  as  being  a  revelation  of 
his  mind  and  will  to  man.  In  them  his  eternal  counsels 
are  opened  to  the  world.  In  them  he  has  declared  in 
what  way  he  will  be  reconciled  to  his  offending  creatures. 
In  them  he  has  displayed  all  the  riches  of  his  grace  ;  and 
exhibited  all  his  perfections  as  united  and  glorified  in  the 
person  of  Christ.  In  short,  whatever  could  lead  to  the 
establishment  of  truth,  or  the  refutation  of  error  ^  to 
the  correction  of  sin,  or  the  promotion  of  righteousness, 
all  is  contained  in  that  inspired  volume,  in  which  there 
is  nothing  superfluous,  nothing  defective  :  which  there- 
fore may  be  wholly,  and  exclusively ,  called,  "  the  word 
of  God." 

But  there  is  yet  another,  and  a  very  important,  ground 
of  this  appellation,  namely,  that  the  scriptures  are  the 
voice  of  God  to  every  individual  of  mankind.  It  is  thought 
by  some,  that  the  scriptures  are  a  mere  record  of  trans- 
actions that  passed  many  hundred  years  ago ;  and  that, 
however  true  and  authentic  they  may  be,  they  are  no 

otherwise 

•  2  Tim.  iii.  16.  '  2  Pet.  i.  21. 

8  2  Tim.  iii,  16.    ng««  iMyxfit, 

O03 


566  THE  christian's  sword.  (609.) 

otherwise  interesting  to  us,  than  as  matters  of  curiosity 
and  pleasing  instruction.    Even  the  Epistles  are  supposed 
to  relate  only  to  the  particular  churches  to  which   they 
were  written  :   and  thus  the  use  of  the  scriptures  with 
respect  to  ourselves  is  wholly  superseded.     But  we  are 
abundantly  guarded  against  this  fatal  error  by  the  appli- 
cation  which  the  inspired  writers    themselves  make  of 
numerous  passages,  which  at  first  sight  appear  to  be  as 
remote  from  us,  as  any  in  the  Bible.     Let  us  select  a 
few,  that  will  place  this  matter  in  its  true  light.     First, 
take  an  IiLsforical J'act.    A  contention  arose  in  Abraham's 
family.     His  child  by  Hagar  mocked  and  insulted   the 
child  which  he  had  by  Sarah.     Sarah  took  fiSirt  with  her 
son  ;    and  desired,  that  Hagar,  with  her  son  Ishmael, 
should  be  cast  out,  and  no  longer  be  suffered  to  dwell  in 
Abraham's    house.       Now    what   could    the    children's 
quarrels,  and  the  mother's  revenge,  have  to  do  with  us  ? 
The  apostle  teHs  us,  that  the  casting  out  of  the  bond- 
woman and  her  jon  was  intended  to  shew,    that   they 
who  were  yet  in  bondage  to  the  law,  should  not  have 
any  part  in  the  inheritance  of  those,  who  were  made  free 
by  the  gospel  *".     Next,   take  an  occasional  declaration. 
Abraham  had  exercised  faith  in  God  ;  and  God  declared, 
that  his  faith  should  be  counted  to  him  for  righteousness. 
In  what  respect,  it  may  be  asked,  can  this  apply  to  us  ? 
We  answer  with  St.  Paul,  that  this  declaration  was  re- 
corded, not  for  Abraham's  sake  alone,  but  for  ours ;   to 
inform  us,  that  the  way  of  Justification  before  God  was, 
not  by  works,  but  by  faith  only'.     Next,  take  a  personal 
promise.    God,  who  had  commissioned  Joshua  to  destroy 
the  Canaanites,  told  him  that  he  would  not  leave  him 
or  forsake  him  in  this  arduous  attempt.    Would  any  one 
conceive,  that  that  promise  had  any  respect  to  us  ?   Yet 
it  had ;    and,    in   dependence   upon   it,   every  believer 
may  boldly  say,   "  The  Lord  is  my  helper ;    I  will  not 
fear  what  man  can  do  unto  me "."     Lastly,  take  as  insig- 
fiijicant  an  ordinance  as  any  that  is  to  be  found  in  all 
^he  Mosaic  ritual;  "  Thou  shalt  not  muzzle  the  ox  that 

tread  eth 

^  Compare  Gen.  xxi.  10, 11.  with  Gal.  iv.  30. 
*  Compare  Gen.  xv.  6.  witRTlom.  iv,  3^  23,  24. 
^  Compare  Josh.  i.  5.  with  Heb.  xiii,  5, 6. 


(609.)  THE  christian's  sword.  ^6y 

treadeth  out  the  corn."  Now  the  utmost  that  this  might 
be  supposed  to  teach  us,  is,  mercy  to  our  beasts.  But  it 
had  a  further  reference  :  God's  concern  was,  not  for 
oxen,  but  for  us ;  and  this  ordinance  was  intended  to 
declare,  that  all  who  serve  at  tiie  altar,  should  live  of 
the  altar'. 

Let  this  suffice  to  illustrate  the  point  in  hand.  You 
see  from  an  historical  fact ,  an  occasional  declaration,  a 
personal  promise,  and  an  insignijicant  ordinance,  that  what- 
ever the  scripture  speaks,  it  speaks  to  us.  There  is  not 
a  precept  which  is  not  as  binding  upon  us  as  on  those  to 
uhom  it  was  delivered  :  there  is  not  a  threatening,  at 
which  we  have  not  cause  to  tremble ;  nor  a  promise,  on 
which  xve  are  not  warranted  to  rely,  if  only  we  believe  in 
Jesus  Christ. 

We  come  now  to  notice  that  other  appellation  given 
to  the  scriptures,  "  the  sword  of  the  Spirit."  In  a 
variety  of  views  this  description  of  them  is  just  and 
appropriate. 

It  is  by  the  scriptures  that  the  Holjj  Spirit  speaks  to  ?nen. 
He  did  indeed  in  the  early  ages  of  the  world  enlighten 
men  by  dreams  and  visions  ;  but  since  the  publication  of 
the  written  word,  and  especially  since  the  completion  of 
the  sacred  canon,  he  has  called  men  to  the  law  and  to 
the  testimony"*;  "  they  have  Moses  and  the  prophets," 
says  our  Lord ;  "  let  them  read  them " : "  and  again, 
"  Search  the  scriptures ;  for  in  them  ye  have  eternal 
life"."  We  do  not  say  indeed,  that  the  Holy  Spirit 
never  uses  any  other  means  of  quickening  or  comforting 
the  souls  of  men :  but  the  scriptures  are  the  means  by 
which  he  usually  works  ^ ;  nor  does  he  ever  work  at  all, 
but  in  a  perfect  conformity  to  them. 

The  scriptures  are  further  called  the  sword  of  the  Spirit, 
because  they  derive  all  their  pcnioer  from  the  Spirit.  In 
themselves,  they  are  like  a  sword  sheathed,  and  lying 
upon  the  ground  :  they  are  a  dead  letter  :  they  convey 
no  spiritual  light :  they  impart  no  spiritual  energy  :  they 
carry   with  them   neither  conviction,    nor  consolation : 

whether 

*  Compare  Deut.xxv.  4,  with  1  Cor.  is.  9,  10.      "  Isai.  viii.  20. 
■  Luke  xvi.  29.  *  John  v.  39,  ^  Eph.  v.  aG. 

Oq4 


568  THE  christian's  st\'ord.  (609.) 

whether  read  or  preached,  they  jire  equally  uithout  effect. 
Paul  was  conversant  with  the  scriptures  before  his  con- 
version ;  but  could  not  see  in  them  that  Jesus  was  the 
Christ ;  nor  could  he  learn  from  them  the  temper  and 
disposition  of  a  child  of  God.  The  ministry  of  Christ 
was  attended  with  but  small  success:  nor  did  the  number 
of  those  who  were  converted  by  the  apostles,  bear  any 
proportion  to  that  of  those  who  rejected  their  message  : 
and,  in  the  instances  w  herein  they  did  succeed,  the  success 
was  "  not  owing  to  Paul  who  planted,  or  to  Apollos 
who  watered,  but  to  God  who  gave  the  increase''."  The 
word  then  only  came  with  any  beneficial  influence,  when 
it  came,  not  in  word  only,  "  but  in  the  Holy  Ghost',''  and 
"  in  demonstration  of  the  Spirit's  power  • : "  and  Lydia 
would  have  remained  as  unconcerned  as  others,  if  "  the 
Lord  had  not  opened  her  heart  to  attend  to  the  things 
that  were  spoken ^" 

But  there  is  yet  another  reason  why  the  scriptures  are 
called  the  sword  of  the  Spirit ;  namely,  that  bi/  them  he 
has  zvrought  the  most  stupendous  miracles  in  the  conversion 
of  men.  They  are  indeed  "  the  rod  of  his  strength";  " 
and  have  effected  far  greater  miracles  than  ever  the  rod 
of  Moses  did.  By  them  he  has  changed  the  hearts  of 
men  instantaneously,  thoroughly,  abidingly.  By  them, 
in  the  space  of  one  hour,  he  transformed  three  thousand 
murderers  into  the  very  image  of  their  God ''.  In  his 
hands,  "  the  word  was  quick  and  powerful,  and  sharper 
than  any  tu  o-edged  sword  :  it  pierced  even  to  the  dividing 
of  the  joints  and  marrow  :  it  laid  open  the  inmost 
thoughts  of  men '' : "  and  "  through  God  it  is  still  mighty 
to  destroy  the  strong  holds"  of  sin  and  Satan*:  and  when 
"  it  shall  have  free  course  and  be  glorified  in  the  world  *," 
when  he  shall  "  gird  it  on  his  thigh,  and  ride  on  pros- 
perously "  in  his  career,  it  shall  be  *'  very  sharp  in  the 
heart  of  the  king's  enemies  V'  ^"<^^  ^H  nations  shall  be 
subdued  unto  the  obedience  of  faith  '. 

This  is  the  weapon  with  which  the  Christian  is  armed ; 

and 

1  1  Cor.  iii.  6.  "■  1  Thess.  i.  5.  '1  Cor.  ii.  4. 

*  Acts  xvi.  14.  "  Ps.  ex.  <i.  '  Acts  ii.  41. 

y  Heb.  iv.  12.  *  1  Cor.  x.  4,  5.  *  1  Thess.  iii.  1. 

^  Ps.  xlv.  3 — 5,  -^'  •  Ps.  ixxii.  9 — 11. 


(609-)  THE  christian's  sword.  569 

and  with  which  he  shall  conquer.  To  the  eye  of  sense 
indeed,  he  goes  forth  only  like  David,  with  his  sling  and 
a  stone,  against  Goliath  '' :  but,  like  him,  "  he  shall  be 
stroiifT,  and  do  exploits  \"  With  this  he  is  "  thoroughly 
furnished  unto  all  good  works  ^;"  "  nor  shall  any  of  his 
enemies  be  able  to  stand  before  him  ^." 

To  illustrate  the  virtues  of  this  sword,  we  shall  proceed 
to  shew 

II.  Its  usefulness  to  him  in  all  his  combats 

It  is  needless  to  make  any  remarks  on  the  utility  of  a 
sword  in  general,  since  every  one  must  of  necessity  be  well 
acquainted  with  it.  But  the  particular  manner  in  which 
the  scriptures  answer  the  end  of  a  sword  to  the  Christian, 
is  not  so  obvious.  We  may  well  therefore  examine  this 
point  with  care  and  accuracy,  in  order  that  we  ourselves 
may  be  enabled  to  "  handle  the  weapon"  provided  for  us, 
and  use  it  with  dexterity  and  success. 

The  Christian's  enemies  are  the  world,  the  flesh,  and 
the  devil.  And  the  scripture  enables  him  to  defeat  tiiem  : 
first,  by  its  clear  directions.  Does  the  flesh  plead  for  any 
unhallowed  indulgence  ?  the  scripture  says,  "  Abhor  that 
which  is  evil ;  cleave  to  that  which  is  good  ''."  Does  the 
world  solicit  his  embrace  ?  the  scripture  says  agairi, 
"  Love  not  the  world,  neither  the  things  that  are  in  the 
world'."  Docs  Satan  exert  his  wiles  in  order  to  deceive? 
the  scripture  says,  "  Him  resist''."  And  it  is  worthy  of 
remark,  that  it  was  by  means  of  the  directions  of  scripture 
that  our  Saviour  himself  vanquished  his  wicked  adversar\'. 
Did  Satan  recommend  him  to  turn  stones  into  bread  for 
liis  support?  lie  answered,  "  It  is  written,  Man  shall  not 
live  by  bread  alone,  but  by  every  word  that  proceedeih  out 
of  the  mouth  of  God  \"  Did  Satan  then  urge  him  to  cast 
himself  down  from  a  pinnacle  of  the  temple  with  an  assur- 
ance of  miraculous  preservation  ?  he  replied  aijain,  "  It 
is  written,  Thou  shalt  not  tempt  the  Lord  thy  God  ™." 
Did  Satan  once  more  assault  him  with  solicitations  to  fall 
down  and  worship  him ?  he  smote  tlie  fiend  yet  a  thiid 
time  with  the  same  irresistible  weapon :  "  It  is  written, 

Thou 


'  1  Sam,  xvii.  40. 

•  Dun.  xi.  32. 

'  1  Tim.  iii.  17. 

«  .Tosh.  X.  8. 

*  Rom.  xii.  9. 

*   1  John  ii.  15. 

^  1  Pet.  V.  9. 

'  Matt.  iv.  4. 

■  lb.  ver.  7. 

570  THE  christian's  sword.  (G09.) 

Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 
thou  serve "."  Thus  Jesus  conquered :  and  thus  his  people 
in  all  ages  have  subdued  their  enemies.  David  tells  us 
whence  his  success  arose :  "  I  have  hid  thy  word  within 
me,  that  I  might  not  sin  against  thee':"  and,  "  By  the 
word  of  thy  lips,  I  have  kept  me  from  the  paths  of  the 
destroyer  P."  To  us  also  he  recommends  an  adoption  of 
the  same  plan;  "  Wherewith  shall  a  young  man  cleanse 
his  way  ?  even  by  taking  heed  thereto  according  to  thy 
word ''." 

The  scripture  aids  us,  in  the  next  place,  by  itspoxverful 
motives.  As  for  all  the  motives  that  reason  can  suggest, 
the  experience  of  all  ages  has  proved  them  weak  and  in- 
efficient. But  the  scripture  sets  before  us  the  happiness 
of  heaven  and  the  misery  of  hell:  and  thus  with  irresistible 
efficacy  addresses  itself  to  our  hopes  and  our  fears.  "  He 
that  overcometh  shall  inherit  all  things  ',"  saith  the  Lord  ; 
"  but  if  any  man  draw  back,  my  soul  shall  have  no  plea- 
sure in  him  :  he  draws  back  unto  perdition  '."  When  an 
enemy  would  allure  us  by  the  prospect  of  pleasure,  or 
alarm  us  by  the  apprehension  of  suffering,  with  what  in- 
dignation shall  we  spurn  him  from  us,  if  we  advert  for  one 
moment  to  the  concerns  of  eternity  !  Shall  I  forego  the 
blessedness  of  heaven  for  a  momentary  gratification?  Shall 
I  consign  myself  over  to  all  the  torments  of  hell  rather 
than  endure  some  momentary  evil  ?  What  if  the  acqui- 
sition be  ever  so  precious ;  or  the  loss  be  ever  so  severe  P 
had  I  not  better  pluck  out  a  right  eye,  or  cut  off  a  right 
hand,  than  be  cast  into  hell  fire  for  retaining  them  '  ? 
"  Depart  then  from  me,  all  ye  wicked  ;  I  will  keep  the 
commandments  of  my  God"." 

There  is  yet  another  motive  that  operates  more  strongly 
on  an  ingenuous  soul  than  either  the  hope  of  heaven,  or 
the  fear  of  hell  -,  I  mean,  a  concern  for  the  divine  glory. 
*"'  Has  God  committed  to  me  such  a  sacred  trust  ?  is  the 
honour  of  God  himself  dependent  upon  my  conduct?  Will 
my  fall  occasion  "  his  name  to  be  blasphemed ;"  and  my 
stability  be  the  means  of  exalting  his  glory  ?    How  then 

shall 

»  Matt.  iv.  10.  °  Ps.  cxix.  u.  ''  Ps.  xvii.  4. 

«  Ps.  cxix.  9.  '  llev.  XXI.  7.  '  Heb.  x.  38,  39. 

^  MarkiK.44— 49.  ■  P$.  CXIX.  115. 


(609.)  THE  christian's  sword.  571 

shall  I  give  way  to  the  tempter  ?  how  shall  I  so  violate  my 
obligations  to  God,  and  bring  dishonour  upon  him,  whom 
I  ou2;ht  to  love  and  serve  with  my  whole  heart?"  Many 
of  God's  saints  liave  found  this  a  counterpoise  to  the 
strongest  temptations " :  and  it  is  obvious  that  these  con- 
siderations united  together,  are  well  calculated  to  defeat 
our  enemies,  and  to  secure  us  a  decisive  victory  over  all. 

The  scriptures  give  us  a  further  advantage  over  our  ene- 
mies by  means  of  its  ricli  encouragements.  Not  to  mention 
the  eternal  rewards  that  have  been  just  adverted  to,  the 
scripture  promises,  that  God  will  be  with  us  in  every 
conflict,  and  beat  down  our  adversaries  before  our  face. 
"  Fear  not,''  says  he,  "  for  I  am  with  thee;  be  not  dis- 
mayed, for  I  am  thy  God  :  I  will  strengthen  thee ;  yea,  I 
will  help  thee;  yea,  I  will  uphold  thee  by  the  right  hand 
of  my  righteousness  ^."  *'  Fear  not,  thou  worm  Jacob, 
for  thou  shalt  thresh  the  mountains  ^."  Now  what  can 
withstand  a  man  that  is  armed  with  such  promises  as 
these?  What  can  oppose  any  effectual  obstacle  in  his  way? 
Are  his  enemies  numerous?  He  says,  "  They  are  more 
that  are  with  me,  than  they  that  are  against  me  '."  Does 
he  feel  himself  weak?  he  says,  "  God  will  perfect  his  own 
strength  in  my  weakness  ^"  Under  these  circumstances 
he  is  like  to  Gideon,  when  going  against  the  confederate 
hosts  of  Midian  and  Amalek.  God  had  pronused  him 
the  victory  even  without  the  intervention  of  a  human  arm  : 
this  promise  he  had  confirmed  by  repeated  signs,  and 
even  by  an  attestation  from  the  enemy  themselves.  In 
dependence  on  God,  he  surrounded  their  camp  with  his 
little  band  of  three  hundred  men  j  and,  with  no  other 
weapons  than  a  pitcher,  a  lamp,  and  a  trumpet,  gained 
the  most  signal  victory  ^  So  the  Christian,  "  encourag- 
ing himself  in  his  God,"  and  depending  on  his  promised 
aid,  goes  forth  with  power  and  effect.  The  very  end  for 
which  such  "  great  and  precious  promises  were  given  him 
was,  that  by  them  he  might  be  a  partaker  of  the  divine 
nature  *" ; "  and  he  does  improve  them  to  this  end  ;  and 
finds  that  by  means  of  them  he  is  enabled  to  "  cleanse 

himself 

*  Gen.  xxxix.  9.  &  xlii.  18.  &  Neh.  v.  15.  '  Isai.  xli.  10. 
^  Isai.  xli.  14,  15.             *  1  Kings  vi.  16.            *  1  Cor.  xii.  9, 

*  Judg.  vii.  19.  ^2  Pet.  i.  4. 


572  THE   christian's   SWORD.  (609.) 

himself  from  all  filthiness  both  of  flesh  and  spirit,  and  to 
perfect  holiness  in  the  fear  of  God  '." 

The  last  advantage  which  we  shall  mention  as  derived 
from  the  scripture,  is  that  which  it  affords  us  by  means  of 
itd  instructive  examples.  How  can  any  one  relax  his  de- 
termination to  destroy  sin,  when  he  contemplates  the 
destruction  which  sin  has  brought  on  those  who  yielded 
to  its  baneful  influence?  When  he  reflects  on  the  doom  of 
the  apostate  angels,  or  on  the  deluge  that  overwhelmed 
the  world,  or  on  the  fire  and  brimstone  that  consumed  ttie 
cities  of  the  plain,  can  he  trifle  with  that,  which  has  so 
greatly  provoked  the  Majesty  of  heaven  ^  ?  If  it  be  to 
despondency  that  he  is  urged  by  Satan,  will  he  not  repel 
the  tempter  instantly,  as  soon  as  he  recollects  the  charac- 
ter of  thousands  who  have  found  acceptance  with  God  ? 
Can  he  despair,  that  considers  for  one  moment  the  case 
of  David,  of  Manasseh^,  of  the  dying  thief?  Can  he  despair, 
who  sees  the  persecuting  Saul  arrested  in  his  career ;  or 
who  reads  the  catalogue  of  crimes  of  which  the  Corinthian 
converts  had  been  guilty ''  ?  It  may  be  that  he  is  induced 
to  think  there  is  something  peculiar  in  his  case,  which 
justifies  in  an  extraordinary  degree  his  desponding  fears. 
But  when  he  hears,  that  "  no  temptation  can  take  him, 
but  that  which  is  common  to  man  V'  and  then  surveys 
that  cloud  of  witnesses  who  were  once  conflicting  like 
himself,  but  are  now  in  heaven  attesting  the  power  and 
faithfulness  of  a  redeeming  God'',  he  cannot  but  say, 
"  Get  thee  behind  me,  Satan':"  "  thou  wast  a  liar,  and 
a  murderer,  from  the  beginning  "  : "  and  shall  I  credit 
thy  lies  to  the  disparagement  of  my  God  ? 

In  this  way  it  was  that  the  saints  of  old  triumphed  : 
"  Awake,  awake,  put  on  strength,  O  arm  of  the  Lord  ; 
awake  as  in  the  ancient  days,  in  the  generations  of  old. 
Art  thou  not  it  that  hath  cut  Rahab,  and  wounded  the 
dragon  ?  Art  thou  not  it  which  hath  dried  the  sea,  the 
waters  of  the  great  deep,  that  hath  made  the  depths  of 
the  sea  a  way  for  the  ransomed  to  pass  over?  (Now  mark 
the  inference)  Therefore  the  redeemed  of  the  Lord  (and 

we 

•  1  Cor.  vii.  1.  'a  Pet.  ii.  4 — 6,  9.         82  Kings  :;cxi.  1 — 9. 

*•  1  Cor.  vi.  9 — 11.  *   1  Cor.  x7T^.  ^  Heb.  xii.  1. 

1  Matt.  iv.  10.  "  John  viii.  44. 


(609.)  THE  chuistian's  sword.  573 

we  amongst  them)  shall  return,  and  come  nith  singing 
unto  Zion,  and  everlasting  joy  shall  be  upon  iheir  head  : 
they  shall  obtain  gladness  and  joy;  and  sorrow  and  mourn- 
ing shall  tlee  away  "."  A  completer  triumph  than  this 
cannot  possibly  be  conceived.  Yet  thus  nill  the  scripture 
enable  us  to  triumph,  if  we  duly  mark  the  examples 
which  it  sets  before  us. 

In  concluding  this  subject,  we  would  impress  upon 
yOur  mind  two  important  hf.flections. 

First,  hoco  thcmliful  sJioiilihve  be  for  the  holy  scriptures  ! 
One  of  the  greatest  advantages  that  the  Jews  possessed 
above  the  Gentile  world,  was,  that  to  them  had  been 
connnitted  the  oracles  of  God  °.  This  advantage  we 
enjoy  in  a  still  higher  degree ;  inasmuch  as  we  have  the 
light  of  the  New  Testament  in  addition  to  that  of  the  Old. 
To  judge  properly  respecting  this,  we  should  put  ourselves 
in  the  situation  of  unenlightened  heathens.  They  are  all 
"  led  captive  by  the  devil  at  his  will :  "  and  no  wonder, 
since  they  see  no  means  of  escape  from  his  assaults,  or  of 
resistance  to  his  power.  But  we,  if  it  be  not  utterly  our 
own  fault,  are  asserting  our  liberty,  and  victoriously  con- 
tending with  him.  Even  those  who  are  far  from  having 
attained  their  full  growth,  if  only  they  are  skilled  in  exer- 
cising this  potent  weapon,  "  have  overcome  the  wicked 
one  '."  Let  then  the  scriptures  be  precious  to  us, 
**  sweeter  than  honey,  and  the  honey-comb  ^,"  and 
"  dearer  than  our  necessary  food  '."  Let  "  our  medita- 
tion be  in  them  day  and  night ' :"  let  them  be  "  a  lamp 
to  our  feet  and  a  light  to  our  paths  '."  Let  them  on  all 
occasions  be  "  our  delight  and  our  counsellors  "."  Then 
may  we  be  assured  that  they  shall  be  "  the  power  of  God 
to  our  salvation "" :"  for  God's  promise  to  Joshua  is,  in 
fact,  addressed  to  every  one  of  us;  "  This  book  of  the  law 
shall  not  depart  out  of  thy  mouth;  but  thou  shalt  medi- 
tate therein  day  and  night,  that  thou  mayest  observe  to  do 
all  that  is  written  therein ;  for  then  thou  shalt  make  thy 
way  prosperous,  and  then  thou  shalt  have  good  success  ^  .^' 

Next 

■  Isai.  li.  9 — 11.  "  Rom.  iii.  i,  p  i  John  ii.  14. 

*  Ps.  xix.  10.  '  Job  xxiii.  12.  *  Ps.  i.  2. 

*  Ps.  cxix.  105.  ■  lb.  ver.  24,  *  Rom.  i.  17. 
'  Joih.  i.  8. 


574  I'^^E  christian's  sm^ord.  (009.) 

Next  it  may  be  observed,  How  earnest lij  should  xve  seek 
the  influences  of  the  Holy  Ghost!  Many,  instead  of  handling 
the  sword  for  the  subjugating  of  their  enemies,  are  really 
using  it  in  their  defence :  they  draw  from  the  scriptures 
only  what  shall  appear  to  countenance  their  lusts  and 
errors  ;  and  thus  "  wrest  them,"'  as  the  apostle  says,  "  to 
their  own  destruction'."  And  if  "  the  Spirit  of  wisdom 
and  revelation  be  not  given  to  us  %"  to  guide  us  into 
all  truth  ^  we  shall  derive  no  greater  benefit  from  the 
sacred  volume  than  they.  We  may  perhaps  adopt  the 
sentiments  contained  in  it ;  but  we  shall  never  experience 
its  power  to  transform  the  soul,  till  "  the  Spirit  of  God 
write  it  on  the  fleshly  tables  of  our  hearts  ^"  It  is  "  the 
Lord  alone  that  givcth  wisdom ;  and  therefore,  while  we 
search  the  scriptures  as  for  hid  treasures,  we  must  also  lift 
up  our  voice  to  him  in  prayer  for  knowledge  and  under- 
standing ^"  Let  us  look  then  to  the  Saviour,  "  out  of 
whose  mouth  goeth  a  two-edged  sword  V'  even  to  him 
who  is  "  the  captain  of  the  Lord's  host*^;"  and  beg,  that 
he  would  both  use  that  sword  to  slay  the  enmity  of  our 
hearts^,  and  enable  us  also  to  wield  the  same  for  the 
destruction  of  our  enemies.  Let  us  pray  that  "  the  arms 
of  our  hands  may  be  made  strong  by  the  hands  of  ti)c 
mighty  God  of  Jacob''."  And  let  us  go  forth,  like  David, 
"  not  with  carnal  weapons,  as  a  sword,  and  a  spear,  and  a 
shield,  but  in  the  name  of  tlie  Lord  God  of  hosts'."  Then 
shall  wc  "  smite  our  enemies  till  the  sword  even  cleave  to 
our  hands  ^ ;"  and  we  shall  experience,  in  its  fullest 
extent,  the  import  of  that  significant  question,  "  Do  not 
my  words  do  good  to  him  that  walketh  ui)rightly '  ?"■ 

*  1  Pet.  iii.  \6.  *  Eph.  i.  17,  i«.  ••  John  xvi.  13. 

*  1  Cor.  iii.  3.  ''  Piov.  ii.  1 — 6.  '^  Rev.  i.  16. 

'  Josh.  V.  13,  14.  ^  Eph.  ii.  16.  '  Gen.  xlix.  Q4. 

*  1  Sam.  xvii.  45.         ^  2  Sam.  xxiii,  10.  '  Mic  ii.  7. 


[     57.5     ] 


DCX.     THE    IMPORTANCE    OF    PRAYER   IN   THE   CHRISTIAN 

WARFARE. 

Eph.  vi.  18.  Prai/ing  always  with  all  prayer  and  supplication 
in  the  Spirit,  and  zcatching  thereunto  with  all  perseverance, 
and  supplication  for  all  saints. 

IT  is  graciously  ordained  of  (iod  that  none  of  his 
creatures  should  be  independent  of  him  :  however  richly 
they  may  be  furnished  with  either  gifts  or  graces,  they  are 
under  the  necessity  of  receiving  continual  supplies  from 
him,  and  of  acknowledging  him,  from  day  to  day,  as  the 
one  source  of  all  their  benefits.  Hence,  in  addition  to 
the  armour  with  Avhich  the  Cin'istian  is  arrayed  from  head 
to  foot,  it  is  necessary  that  he  wait  upon  God  in  prayer, 
agreeably  to  the  direction  given  him  in  the  text. 

To  enter  into  the  full  meaning  of  the  apostle's  words, 
as  connected  with  the  foregoing  context,  it  will  be  proper 
to  shew 

I.  The  aspect  which  prayer  in  general  bears  on  the 
Christian  warfare. 

II.  The  particular  kind  of  prayer  that  will  insure-to  us 
the  victory. 

I.  In  considering  the  aspect  which  prayer  in  general 
bears  on  the  Christian  warfare,  it  should  be  noticed,  that 
prayer  is  the  medium  of  communication  between  God 
and  man  :  it  is  that  whereby  man  ascends  to  God,  and 
makes  known  to  him  his  wants,  and  gains  from  him  what- 
ever he  stands  in  need  of. 

It  is  Oy  prayer  thai  zee  mast  obtain  the  armour  provided 
for  us.  No  one  part  of  the  divine  panoply  can  be  formed 
by  an  arm  of  flesh :  from  the  first  infusion  of  faith  and 
4iope  into  the  soul,  to  the  perfect  transformation  of  the 
soul  into  the  divine  iman;e  in  righteousness  and  true 
holiness,  all  is  of  God.  He  is  the  only  ''  giver  ot  every 
good  and  perfect  gift "" : "  and  all  his  children  in  all  ages 
have  acknowledged  their  obligations  to  him  in  this  view. 
The  evangelical  prophet  confesses,  "  Thou  hast  wrought 

all 

I  James  i.  17. 


57<^  THE    IMPORTANCE    OF    PRAYER  (GlO.) 

all  our  works  in  us"* ;"  and  to  the  same  effect  the  great 
apostle  of  the  Gentiles  speaks;  "  He  that  hath  wrought 
us  to  the  self-same  thing  is  God  '."  But  how  must  this 
armour  be  obtained  from  God  ?  Hear  his  own  direction  : 
''  Ask,  and  ye  shall, have;  seek,  and  ye  shall  lind;  knock, 
and  it  shall  be  opened  unto  you  **."  Desirous  as  he  is  to 
impart  to  us  all  spiritual  blessings,  ''  lie  yet  will  be 
enquired  of  by  us',"  that  he  may  bestow  them  on  us  as  the 
reward  of  importunity  ^  Not  that  he  'needs  to  be  in- 
formed of  our  wants,  for  "  he  knoweth  what  things  we 
have  need  of  before  we  ask  ^ ;"  nor  needs  he  to  be  pre- 
vailed upon  by  the  urgency  of  our  requests ;  for  he  is  far 
more  ready  to  give  than  we  are  to  ask,  and  he  stirs  us  up 
to  ask,  because  he  had  before  determined  to  give*":  but 
there  is  a  propriety  in  this  divine  appointment:  it  neces- 
sitates us  not  only  to  feel  our  wants,  but  to  confess  our 
inability  to  relieve  ourselves  :  it  compels  us  to  acknow- 
ledge God  as  the  one  source  of  blessedness  to  man,  and  to 
adore  him  for  every  thing  we  receive  at  his  hands.  It 
cuts  off  from  us  all  possible  occasion  of  glorying ;  and 
obliges  us,  when  most  completely  armed,  to  say,  "  By  the 
Urace  ofGod  I  am  what  I  am '." 

Again ;  it  is  bij  prayer  that  we  must  learn  lioxo  to  use 
this  armour  aright.  IVIen  are  disciplined  to  the  use  of 
arms :  it  is  not  deemed  sufficient  to  clothe  them  with 
armour;  they  must  also  be  taught  how  to  guard  themselves 
against  the  assaults  of  their  adversary,  and  at  the  same  time 
to  inflict  on  him  a  deadly  wound.  Such  instruction  must 
the  Christian  receive  from  God.  If  he  "  lean  to  his 
own  understanding,"  he  will  as  surely  be  foiled,  as  if  he 
trust  in  his  own  strength,  or  go  unarmed  to  the  field  of 
battle.  Many  are  the  devices  of  the  wicked  one,  of  which 
the  uninstructed  Christian  cannot  be  aware.  He  alone, 
"  to  whom  all  things  are  naked  and  open,"  knows  his  plots, 
or  can  put  us  sufficiently  on  our  guard  against  them.  He 
alone  can  tell  us  when,  and  where,  and  how  to  strike ''. 
With  him  alone  is  that  "  wisdom  that  is  profitable  to 
direct'."    But  if  we  call  upon  him,  "  he  will  guide  us  by 

his 

•>  Isai.  xxvi.  12.  *  2  Cor.  v.  5.  ^  Matt.  vii.  7. 

*  Ezek.  xxxvi.  37.  '  Heb^.  6.  *  Matt.  vi.  8. 

^  John  iv.  10.  \  1  Cor.  xv.  13,        ^  2  Sam.  v.  23— 25. 

*  Eccl.  X   10. 


(610.)  ly    THE    CHRIST! AX  AVAKFARE.  577 

his  counsel":"  he  mIU  "  give  us  a  spirit  of  wisdom  and 
understanding,  a  spirit  of  counsel  and  of  might,  a  sjiirit  of 
knowledge  and  of  the  fear  of  the  Lord,  and  will  make  us 
quick  of  understanding  in  the  fear  of  the  Lord  "."  He 
\vill  inform  us  of  the  designs  of  our  enemy  *,  and  shew  us 
how  to  counteract  them  •*.  And  though  in  ourselves  wc 
be  "  unskilful  in  the  word  of  righteousness''/'  yet  will  he 
*'  give  us  the  tongue  of  the  learned  %"  and  the  arm  of  the 
mighty':  he  will  tight  in  us,  as  well  as  for  us';  and  will 
give  us  reason  to  adopt  the  grateful  acknowledgments  of 
that  renowned  warrior,  "  I'ltssed  be  the  Lord,  my  strength, 
nho  teacheth  my  hands  to  war,  and  my  fingers  to  fight"." 
Still,  however,  must  this  be  sought  of  him  in  j)rayer.  His 
promise  is  suspended  on  this  condition,  that  we  pray 
to  him  for  the  performance  of  it:  on  our  fulfilling  this 
duty,  he  will  interpose;  "  he  will  be  very  gracious  unto 
us  at  the  voice  of  our  cry  ;  Avhen  he  shall  hear  it,  he  will 
ansu  er  us :  "  and  then  it  is  that  "  our  ears  shall  hear  a 
voice  behind  us,  saying,  This  is  the  way,  walk  ye  in  it*." 
AVe  must  first  "  acknowledge  him,  and  then  he  will  direct 
our  paths''." 

Once  more — It  is  by  prayer  that  we  must  bring  down 
the  divine  blessing  on  our  endeavours.  IMany  noble  pur- 
poses are  formed  in  the  minds  of  unregenerate  men, 
which  yet  are  "  as  the  grass  that  groweth  on  the  house 
tops,  wherewith  the  mower  filleth  not  his  arms,  neither  he 
that  bindeth  up  the  sheaves,  his  bosom."  Nor  is  it  any 
wonder  that  those  efforts  should  be  blasted,  which  are 
undertaken  without  a  reference  to  God,  and  which,  if  they 
succeeded,  would  confirm  men  in  a  conceit  of  their  own 
sufficiency.  God  is  a  jealous  God  :  and  "  his  glory  will 
he  not  give  to  another."  Hence  he  is  interested,  as  it 
were,  in  disconcerting  the  plans  of  those  who  disregard 
him,  and  in  prospering  the  concerns  of  those  who  humbly 
implore  his  aiil.  Agreeably  to  this,  we  find  in  the  sacred 
records    that  the  most  powerful  armaments,    and    best 

concerted 

">  Ps.  l.xxiii.  24.  "  Isai.  xi.  2.  3.  °  Luke  xxii.  31. 

'Josh.  viii.  G — 8.  <  Htb.  v.  13.  '  Isai.  1.  4. 

»  2  Sam.  xxii.  33 — 35,    '  Isai.  xlix.  25.  "  Ps.  cxliv.  1. 

*  Isai.  XXX.  19.  21.  y  Prov.  iii.  5,  6. 

Vol.  V,  Pp 


5/8       THE  IMPORTANCE  OF  PRAYER      (6lO.) 

concerted  projects, have  been  defeated,  when  God  was  not 
acknowledged^;  and  that  the  weaker  have  triuniphed 
gloriously,  when  they  sougiit  the  divine  favour  and  pro- 
tection '.  In  one  instance  more  particularly  we  see  the 
prayer  of  faith  blended  with  human  exertions  :  and  it  was 
njade  manifest,  for  the  instruction  of  that  and  all  future 
generations,  that,  whatever  means  God  himself  might  use, 
prayer  was  the  most  powerful  of  all  weapons.  When  the 
hands  of  Moses  hanged  down  through  weariness,  Amalek 
prevailed  over  Israel ;  but  when  lie  held  up  his  hands, 
Israel  prevailed  over  Amalek'' 9  so  that,  in  fact,  it  was  the 
prayer  of  JVIoses,  rather  than  the  sword  of  Joshua,  that 
gained  the  victory.  It  is  in  this  way  also  that  we  must 
vanquish  our  spiritual  enemies.  We  must  fight  against 
them  indeed,  and  seek  their  utter  destruction ;  but  our 
reliance  must  be  altogether  upon  God,  whose  blessing  wc 
must  obtain  in  a  way  of  prayer.  In  vain  shall  we  attempt 
to  combat  Satan  in  any  other  way.  He  laughs  at  an 
arm  of  flesh  ;  and  yields  to  Omnipotence  alone.  To  him 
may  be  justly  applied  that  lofty  description  of  Leviathan; 
*'  Canst  thou  fill  his  skin  with  barbed  irons,  or  his  head 
with  fish-s[)ears  ?  Behold,  the  hope  of  him  is  vain  :  shall 
not  one  be  cast  down  even  at  the  sight  of  him  ?  His  scales 
are  his  pride,  shut  up  together  as  with  a  close  seal.  His 
heart  is  as  firm  as  a  stone,  yea,  as  hard  as  a  piece  of  the 
nether  mill-stone.  The  swoid  of  him  that  layeth  at  him 
cannot  hold,  the  spear,  the  dart,  nor  the  habergeon.  He 
esteemeth  iron  as  straw,  and  brass  as  rotten  wood.  Darts 
are  counted  by  him  as  stubble  ;  he  laugheth  at  the  shaking 
of  the  spear.  He  is  king  over  all  the  children  of  pride'." 
But  prayer  he  cannot  withstand;  the  man  who  fights  upon 
his  knees  is  sure  to  vanquish  him  :  and  the  weakest 
Christian  in  the  universe,  if  he  has  but  an  heart  to  pray, 
may  say  with  David,  *'  I  will  call  upon  the  Lord  who  is 
worthy  to  be  praised,  and  so  shall  I  be  saved  from  mine 
enemies ''." 

To  prevent  mistakes,   however,  it  will  be  proper  to 
shew 

II.  What 

*  Isai.  xxxvii.  36.     1  Sara.  xvii.  ii — 13. 

*  1  C  hron.  xx.  12,  25.  **  Exod.  xvii.  1 1. 

*  Job  xli.  7,  9,  15,  24,^,  27,  29,  34. 
"  2  Sam.  XX ii.  4. 


(ClO.)  IN    THE    CIIUISTIAX    WARFARE.  579 

II.  Wliat  kind  of  prayer  that  is  that  \vill  secure  to  us  the 
victory. 

I\Iuch  that  is  called  prayer  is  utterly  uiuvorthv  of 
that  sacred  name.  Tiiat  which  alone  will  prevail  to  the 
extent  of  our  necessities,  must  be  cof/fprehefisive,  spirit uq/, 
persevering. 

It  must,  in  the  first  place,  be  comprehensive.  In  tlje 
text,  mention  is  made  of  supplication,  and  of  intercession: 
both  of  which  are  necessary  in  their  season.  Of  suppli- 
cations, there  are  some  slated,  such  as  those  which  we 
offer  regularly  in  the  church,  the  family,  and  the  closet; 
others  are  occasio?ial ;  and  are  presented  to  God  at  those 
intervals,  when  any  particular  occurrence,  whether  pros- 
perous or  adverse,  renders  it  necessary  to  obtain  some 
special  interposition  of  the  Deity.  Intercessions  are 
those  prayers  which  we  offer  /or  others ;  and  which  are 
intended  to  bring  down  blessings  either  on  the  world  at 
large  (for  God  commands  ''  intercession  to  be  made  for 
all  men,  and  more  especially  for  kings,  and  all  that  are  iii 
authority")  or  on  tJic  saints  in  particular,  with  whom  we 
have  a  common  interest;  and  amongst  whom,  as  amoni^st 
soldiers  in  the  same  army,  there  should  exist  a  solicitude 
to  promote  to  the  uttermost  each  other's  safety  and 
M'elfare. 

Now  it  is  by  a  regular  application  to  God,  in  all  these 
ways,  that  we  are  to  procure  from  heaven  tliose  seasonable 
supplies  vvhich  we  stand  in  need  of.  Respecting  the  cus- 
tomary devotions  oi the  closet.,  both  in  the  mornino-  and  the 
evening,  corresponding  to  the  sacrifices  that  were  daily 
offered  to  God  under  the  JMosaic  law  \  there  ran  be  no 
doubt.  A  man  who  neglects  them  has  no  pretension  to 
the  christian  name.  Instead  of  being  in  a  state  of  friend- 
ship with  God,  he  must  rather  be  numbered  amon«Tst  his 
enemies;  for  tlie  very  description  given  of  his  enemies  is, 
that  they  call  not  upon  God^;  whereas  the  character  of 
his  friends  is,  that  ''  they  are  a  people  near  unto  him*"," 
Nor  is  it  less  necessary  that  we  should  worshij)  God  in  our 
families:  for,  as  we  have  fan)ily  wants,  and  family  mer- 
cies, it  is  proper  that  we  should   "  offer  the  sacrifices  of 

prayer 

•  1  Tim.  ii.  1,0.  '  Exod.  xxix.  38,  30,  4>. 

ePs.  xiv.  4.  •>  Ps.  cxlviii.  14. 

P  P  3 


580  THE    IMPORTANCE    OF    PRAYER  (610.) 

prayer  and  praise"  in  concert  with  our  families.  Abraham 
is  commended  for  his  attention  to  the  religious  concerns 
of  his  family' :  and  Joshua's  noble  resolution  to  maintain, 
both  in  his  oun  soul  and  in  his  family,  the  worship  of  the 
true  God'',  cleaily  shews,  how  important  this  part  of  a 
Chrislian's  duty  was  considered  among  the  saints  of  old. 
Kor  can  any  expect  the  blessingof  God  upon  their  fami- 
lies, who  will  not  unite  with  them  in  acknowledging  the 
mercies  they  have  already  received.  As  for  the  public 
li'unhip  of  God,  iione  v\ho  have  any  regard  for  God  s 
honour  in  the  world  can  possibly  neglect  it. 

The  impoi  tance  of  occamnal  prayer  may  perhaps  be 

not  so  clearly  seen.    But  are  there  not  frequent  occasions 

when  we  need  in  a  more  especial  manner' the  assistance 

of  God }    If  any  thing  have  occurred  that  is    gratifying 

to  flesh  and  blood,  do  we  not  need  to  call  upon  God 

for  grace,  that  we   may  not,  Jeshurun  like,  "  wax  fat, 

and  kick"   against  our  heavenly  benefactor?     If,  on  the 

contrary,    we    are   suddenly    involved    in    any   afflictive 

circumstances,  do  we  not  need   to   implore  hel[)   from 

God,    in   order   that   we    may   bear    with    patience   his 

paternal  chastisements,  and  that  the  trial  may  be  sanc- 

titied  to  our  eternal  good  }  Sometimes  indeed  the  seasons 

occur  so   instantaneously,    that   we    have    no    time   or 

opportunity  for  a  long  address  to  God  :    but  then  we 

might  lift  up  our  hearts  in  an  ejaculatory  petition  ;  and 

in  one  short  moment  obtain  from  God  the  succour  we 

requiie.       Look  at  the  saints  of  old,   and  see  how  they 

prospered  by  a  sudden  elevation  of  their  souls  to  God  : 

David,  by  one  short  prayer,   "  Lord,  turn  the  counsels 

of  Ahithophel  into  foolishness,"  defeated  the  crafty  advice 

he  gave  to  Absalom  :  and  caused  him,   through  chagrin, 

to  put  a  period   to  his  own  existence'.     Jchosaphat, 

by  a  single  cry,   turned  back  his  pursuers,  who,  if  God 

had  not  instantly  interposed  on  his  behalf,  would  have 

overtaken  and  destroyed  him'".     Nehemiah,  by  a  silent 

lifting    >ip    of  his    soul    to   God,    obtained   success  to 

the  petition  which  he  was  about  to  offer  to  his  royal 

master ".      Thus   we    should  blunt  the   edge   of  many 

temptations, 

«r.en.  xviii.  19.  .jf  ^  ^oih.  xxiv.  15. 

'  -2  ^ani.  XV.  31.  with  xvii.  14,  23.  "*  2  Chron.  xviii.  31. 

"  Neli.  ii.  4 — f). 


(610.)  IN"    THE    CHRISTIAN    WARFARE.  581 

temptations,  and  defeat  innumerable  maciiinations  of 
Satan,  if  we  habituated  ourselves  on  all  occasions  to  ujake 
known  our  requests  to  God.  Nor  would  praver  be  less 
successful,  if  offered  for  others.  Who  can  behold  Moses 
repeatedly  arresting  the  hand  of  justice,  and  averting  the 
wrath  of  God  from  the  whole  Jewish  nation  ° ;  or  con- 
template Peter's  deliverance  from  prison  on  the  night  pre- 
ceding his  intended  execution,  eObcted  as  it  uas  in  a  way 
that  aj)peared  incredible  even  to  the  very  people  who  liad 
been  praying  for  if,  and  not  confess  the  etiicacy  of  inter- 
cession, whether  of  people  for  their  minister,  or  ot  ministers 
for  their  people?  Indeed  we  need  no  other  instance  tlian 
that  of  Abraham's  intercession  for  Sodou)  and  Gom(;riah'', 
to  convince  us,  that  it  is  our  most  glorious  privilege  to 
"pray  one  for  another';"  and  that  in  neglecting  this 
duty,  we  "  siti  against  God  ',"  ^'id  against  our  brethren, 
and  against  our  own  souls. 

Sucii  then  must  be  our  prayers,  if  we  ^vould  be  ''  good 
soldiers  of  Jesus  Christ,"  or  exert  ourselves  with  etibct 
against  our  great  adversary. 

In  the  next  place,  our  prayer  must  be  spiritual.  Were 
our  devotions  multiplied  in  ever  so  great  a  degree,  they 
would  be  of  no  avail,  unless  they  came  from  the  heart, 
and  were  offered  up  "through  the  power  of  the  Holy 
Ghost,"  God  has  warned  us,  that  "  they  who  tiraw 
nigh  to  him  with  their  lips  while  their  hearts  are  fiom 
him,  worship  him  in  vain'."  Indexed  how  can  we  imagine 
that  God  should  regard  a  mere  repetition  ot  words,  when 
we  ourselves  should  reject  with  indignation  a  petition 
offered  to  ourselves  in  a  similar  manner"?  Our  "sup- 
plications must  be  in  the  Spirit,"  or,  as  St.  Jude  expresses 
it,  "  in  the  Holy  Ghost*."  The  Holy  Gliosi  must  teach 
us  w'hat  to  pray  for,  and  must  assi^^t  our  iniirmitifs  in 
praying  for  it '',  quickenmg  our  desires  after  (iod,  em- 
boldening us  to  draw  nigh  to  him  with  filitil  confidence, 
and  enabling  us  to  expect  at  his  hands  an  answer  of  peace. 

As 

°  Exod.  x.xxii.  10 — 14.  P  Acts  xii.  5 — 16. 

1  Gen.  xviii.  23 — 3-2.  ^  .lani.  v.  16. 

'   1  Sam.  xii.  '23.  '   Matt.  xv.  8,  9. 

"  Mai.  i.  R.  *  Jude  -20. 

'  Rom.  viii.  26. 

P  P  .'', 


582  THE    IMPORTANCE    OF    PRAYER  (610.) 

As  there  is  but  one  IVfediator  iliroiigh  whom  we  can  have 
access  to  God,  so  there  is  only  one  Spirit  by  whom  we 
can  approach  him  *.  But  wc  need  not  on  this  account 
be  discoura«i[ed  :  for  the  Spirit  is  promised  to  us  for  these 
ends*;  and  in  whomsoever  he  is  "a  Spirit  of  grace,  he 
will  be  also  a  Sj)irit  of  supplication  ^" 

Lastly,  our  prayer  must  also  be  perserering  :  we  must 
pray  "  always,"   watching   thereunto   with    all   perseve- 
rance/'   It  is  by  no  means  sufficient  that  we  pray  to 
God,  as  too  many  do,  just  under  the  pressure  of  some 
heavy  affliction  ",  or  be  fervent  for  a  time,  and  then  re- 
lapse again  into  our  former  coldnefs  and  formality  ^,    We 
must  be  "instant  in  prayer',"  "  stirring  up  our  souls  to 
lay  hold   on   God  V'   and   "  wrestling  with  him,"    like 
Jacob,  till  we  obtain  his  blessing  ^.    There  is  a  holy  im- 
portunity which  we  are  to  use,  like  that  of  the  Canaanitish 
woman "",    or  that  of  the  two  blind  men,  w  ho  became 
more  urgent  in  proportion  as  others  stiove  to  repress  their 
ardour  *.     And  because  Satan  will  do  all  in  his  power  to 
divert  us  from  this  course,   we  must  watch  against  his 
devices  with  all  possible  care,  and  persevere  in  it  without 
fainting''  even  to  the  end.     If  we  notice  our  frames  at 
the  returning  seasons  of  prayer,  we  shall  perceive  that 
there  is  often  a  most  unaccountable  backwardness  to  this 
duty.    Anv  concern,  however  trifling,  will  appear  a  suf- 
ficient reason  for  delaying  it,  till,  fi'om  weariness  of  body 
or  indisposition  of  mind,  we  are  induced  to  omit  it  alto- 
gether, or  perhaps  we  fall  asleep  in  the  midst  of  it.     ^^'e 
sometimes  think  in  the  evening,  that  we  shall  be  fitter  for 
it  in  the  morning;  and  then  in  the  morning  we  expect  a 
more  convenient  season  at  noon-day ;  and  at  noon-day 
we  look  forward  with  a  hope  of  performing  our  duty   to 
more  advantage  in  the  evening ;  and  thus  we  deceive  our- 
selves with  delays,  and  rob  our  souls  of  the  benefits  which 
God  would  bestow  upon  them.     But  who  ever  found 
himself  the  more  ready  for  prayer  on  account  of  his 
having  neglected  it  the  preceding  day  ?    Do  not  such 
neglects  *'  grieve  the  Holy  Spirit,"  and  increase,  rather 

than 

2  Eph.  ii-  18.  '  Joel  ii.  29,32.  ''  Zech.  xii.  10. 

=  I&ai.  xxvi.  i6.  ''  Job  xxvifr  10.  *  Rom.  xii.  12. 

f  Isai.  Ixiv.  7.  ^  Gen.  xxxii.  24 — 28.  with  lies.  xii.  4. 

^  Matt.  XV.  22-  27.  [  Matt.  XX.  30,  31.       )  Luke  xviii.  1. 


(610.)  IN    THE    CHRISTIAN'    WARFARE.  583 

than  diminish,  our  indisposition  for  prayer?  Most  assuredly 
they  do:  and  therefore  we  should  "watch"  agaiu.'-t  Ai 
excuses,  all  neglects,  all  formality ;  and  "persevere"  in 
a  steady,  uniform,  and  conscientious  performance  of  this 
duty.  It  is  not  necessary  indeed  that  we  should  at  all 
times  occupy  the  same  space  of  time  in  our  devotions ; 
for  "  we  shall  not  be  heard  for  our  niuch  speaking  ' ;  "  l)ut 
wc  should  endeavour  at  all  times  to  maintain  a  spirituality 
of  mind  in  this  duty,  and  improve  in  a  more  particular 
manner  those  seasons,  when  God  stretches  out  to  us,  as  it 
were,  his  golden  sceptre™,  and  admits  us  to  a  more  than 
ordinary  "  fellowship  with  himself  and  with  his  Son  Jesus 
Christ "." 

We  shall  conclude   this  interesting   subject  with  an 

ADDRESS, 

1 .  To  those  who  neglect  praijer. 

What  easier  terms  could  God  have  prescribed,  than 
those  on  which  he  has  suspended  the  communication  of 
his  blessings?   or  what  could  you  yourselves  have  dic- 
tated to  him  more  favourable  than  that  condition,   "  Ask, 
and  you  shall  have?"    Do  but  consider,  what  will  be 
your  reflections  as  soon  as  ever  yon  enter  into  the  invisible 
world  !  When  you  see  the  dooi-  of  mercy  for  ever  slitit, 
and  begin  to  feel  the  judgments  which  you  would   not 
deprecate,  how  will  you  lament,  and  even  curse,  yotir  folly 
in  neglecting  prayer  !  M'hen  you  call  to  mind  that  he.iven 
with  all  its  glory  was  open  to  you,  and  you  had  nothing 
to  do  but  to  ask  for  it  at  the  hands  of  God,  you  would  not 
give  yourselves  the  trouble  to  call  upon  him !  What  can 
you  expect,  but  that  the  threatening,  already  recorded  for 
your  instruction,  shall  be  executed  upon  you  ;   "  Because 
I  called,  and  ye  refused,   I  strotciied  out  mv  hand,  and 
ye  regarded  me  not ;  but  ye  set  at  nought  all  my  counsel, 
and  would  none  of  my  reproof;  I  also  will  lau^h  at  your 
calamity,  and  mock  when  your  tear  cometh  :  when  your 
fear  cometh  as  a  desolation,  and  your  destruction  cometh 
as  a  whirlwind,  when  distress  and  anguish  cometh  upon 
you;  then  shall  ye  call  upon  me,  but  1  will  not  answer; 

ye 

'  Matt.  vi.  7.         ^  Esth.  iv.  11.  with  v.  2,  3.         "1  John  i.  3. 
P   P   4 


584       THE  IMPORTANCE  OF  PRAYER      (6 10.) 

\e  shall  seek  me  early,  but  ye  shall  not  find  me ;  for  that 
ye  hated  knowledtje,  and  did  not  clioose  the  fear  of  the 
Lord  :  therefore  shall  yc  eat  of  the  fruit  of  your  own  way, 
and  be  filled  with  your  own  devices"."  O  let  not  this 
awful  period  arrive.  "  Arise,  ye  sleepers,  and  call  upon 
your  God  ''. '  Is  not  heaven  worth  asking  for?  Is  it  not 
worth  your  while  to  escape  the  miseries  of  hell  ?  What  if 
diligence  and  self-denial  be  necessary ;  will  not  the  prize 
lepay  the  labours  of  the  coniest?  Perhaps  you  are  saying 
in  your  hearts,  that  you  will  begin  to  pray  at  some  future,' 
and  more  convenient,  season  '^ :  but  dream  not  of  a  more 
convenient  season,  lest  that  season  never  arrive.  Procras- 
tination is  the  ruin  of  thousands,  and  of  millions.  It  is 
Satan's  grand  device  for  keeping  you  from  God.  Should 
he  tempt  you  to  sav,  "  I  will  never  pray  at  all,"  he  knows 
you  would  revolt  at  the  idea  5  and  therefore  he  prompts 
you  only  to  defer  it  in  hopes  of  finding  your  mind  better 
disposed  to  the  employment  on  some  future  day.  But  let 
him  not  deceive  you.  Delay  not  a  single  hour.  Yea,  at 
this  very  moment  lift  up  that  ejaculatory  petition,  "  Lord 
teach  us  to  pray ' : "  and  embrace  the  first  moment  to 
begin  that  work,  which  if  prosecuted  with  fervour  and 
perseverance,  shall  issue  in  present  peace,  and  everlasting 
triumj)hs. 

2.  To  those  who  are  claili/  xcaiting  upon  their  God,  we 
would  also  address  a  few  words. 

That  you  find  much  cause  for  humiliation  in  your  secret 
walk  with  God,  is  highly  probable :  for  though  nothing 
would  be  easier  than  prayer,  if  you  were  altogether  spiri- 
tual, the  remaining  carnality  of  your  hearts  renders  it 
inexpressibly  difficult.  Nor  can  we  doubt  but  that  Satan 
labours  to  the  uttermost  to  increase  your  discouragements, 
both  by  distracting  your  minds  in  prayer,  and  by  insinuat- 
ing, thdt  your  labour  will  be  in  vain.  And  too  often  are 
you  inchned  perhaps  to  credit  his  suggestions,  and  to  say, 
like  the  unbelieving  Jews,  "  v\  hat  profit  should  we  have, 
if  we  pray  unto  him  •  ?"  he  will  not  hear  :  "  he  has  shut 
up  his  loving-kindness  in  displeasure."  Put  rest  assured 
that  he  will  not  suffer  you  to  seek  his  face  in  vain.     His 

answers 

•  Prov.  i.  24—31.  ^  Jonah-i^.  ''  Acts  xxiv.  25. 

'  Luke  xi.  1.  '  Job  xxi.  15. 


(610.)  IN"    THE    CHRISTIAN"    AVARFARE.  585 

answers  may  be  delayed  ;  but  they  shall  come  in  the  best 
time.  You  have  only  to  \\  ait ;  and  the  vision,  though  it 
may  tarry  for  a  season,  will  not  ultimately  disappoint  you  *. 
Sooner  or  later,  "God  will  assuredly  avenge  his  own 
elect"."  There  is  no  situation  so  desperate,  but  prayer 
will  relieve  us  from  it":  no  object  is  so  far  beyond  the 
reach  of  human  influence,  but  prayer  will  attain  it  ^.  The 
efficacy  of  prayer  is  as  unlimited  as  omnipotence  itself, 
because  it  will  bring  omnipotence  to  our  aid"". 

But  some  are  ready  to  say,  "  I  have  prayed,  and 
earnestly  too;  and 'yet  have  obtained  no  answer  to  my 
prayer."  It  may  be  so  ;  because  you  have  "  asked 
amiss'*;"  or  because  the  time  for  answering  it  is  not  yet 
arrived.  But  it  often  happens,  that  persons  think  their 
prayers  arc  cast  out,  when  they  have  indeed  received  an 
answer  to  them,  yea,  the  best  answer  that  could  have  been 
given  to  them.  Perhaps,  like  Paul,  they  have  prayed 
against  a  uiorn  in  then*  flesh;  and,  instead  of  bavins  it 
removed,  have  received  strength  to  bear  it,  and  grace  to 
improve  it  to  their  spiritual  good  ''.  But  is  this  no  answer 
to  their  prayer?  Is  it  not  the  best  that  could  possibly  be 
vouchsafed?  A  iiiai  may  be  removed  in  wrat  ';  but  it 
cannot  be  sanctified  from  any  other  prinriple  than  love''. 
The  removal  of  it  may  produce  present  ease;  but  its 
sanctified  operations  will  ensure  and  enhance  our  ever- 
lasting felicity*. 

Let  us  then  "  tarry  the  Lord's  leisure,  and  be  stromr," 
knowing  that  the  prayer  of  faith  can  never  go  forth  in 
vain ;  nor  can  a  praying  soul  ever  perish.  Let  us  "  in 
every  thing  by  prayer  and  supplication  with  thanksgiving 
make  our  requests  known  unto  God ;  and  the  peace  of 
God  which  passeth  all  understanding,  shall  keep  our 
hearts  and  minds  through  Christ  Jesus  ^" 

'  Hab.  ii.  3.  "  Luke  xviii.  7.  «  Jonah  ii.  2 7. 

y  James  v.  17,  18.  ^  John  xiv.  13,  14.  *  James  iv;  3. 

»>  2  Cor.  xii.  8,  9.  •  Isai.  i.  5.  "•  Heb.  xii.  10. 

«  -2  Cor.  iv.  17.  ^  Phil.  iv.  6,  7. 


[     586     ] 


TABLE 


OF   THE 


TEXTS    ILLUSTRATED    IN   THE   SKELETONS. 


Chap. 

G 

tNESlS. 

Skel. 

Chap. 

Deuteronomy. 

hkel. 

HI. 

15.     - 

— 

- 

- 

14-7. 

III. 

28.     -     —     -     . 

111. 

V. 

24..     - 



- 

- 

590. 

VII. 

6—10.    —     -     - 

458. 

VI. 

5.       - 



- 

. 

18. 

XI. 

18— 21.~     -     - 

437. 

XXII. 

6—10. 



- 

- 

106. 

XV. 

7—11.    —     -     - 

454. 

XXll. 

18.     - 



- 

- 

14-8. 

XXVI 1. 

26.      -     —     -     - 

69. 

XXV. 

32.     - 



- 

- 

120. 

XXXIl. 

9—12.    —     -     - 

555. 

XXVI 11. 

12,  13. 

— 

- 

- 

14-1. 

XXXlll. 

12.     -     —     -     - 

526. 

XXVllI. 

15.     - 
9.       - 

-~- 

: 

: 

477. 
575. 

KXXIX. 

xlix. 

10.     - 



- 

- 

14-9. 

Chap. 

Joshua. 

Skel. 

xlix. 

22—21 

•~ 

108. 

xxiii. 

10,  11.   —     -     - 

340. 

Chap.             r.xoDus.  Skel. 

iii.  2.  3.       _     -  -  142. 

ix.  20,  21.   —     -  -  351. 

xvii.  11.     -     —     -  -  118. 

xxiii.  20—22.—     -  -  397. 

xxxiii.  14.     -     —     -  -  475. 


Chap.          Leviticus.  Skel. 

ii.  13.    -    —    -     -  I3t. 

V.  17  —  19.  —     -     -  135. 

xvi.  21,22.    —     -     -  136. 

XXV.  9—11.    —     -     -  126. 


Chap.           Numbers.  Skel. 

vi.  23—27.  —     -  -  491. 

xxiii.   19.     -     —     -  -  344. 

*kxiv.  15—17,—    -  -  150. 

xxxii.  23.     -     —    -  -  356. 


Chap.           1  Samuel.  Skel. 

ii.  25.     -     —     -     -  389. 

xii.  23,  24.    —     -     -  339. 

XXX.  6.       -     —     -     -  569. 


Chap.  2  Samuel,       Skel. 

vii.  18,  19.   —     -     -     581. 

xxiii.  1 — 4.      —     -     -     167. 


Chap.  1  Kings.         Skel. 

viii.  38,  39.   —     -     -     329. 


—Chap.      1  Chronicles.     Skel. 
iv.  10.     -     —    -     -     589. 
xxii.  9,  10.     —    -    •     113. 


TEXTS    ILLUSTRATED    IX    THE    SKELETONS.       587 


Cliap.     2  Chronicles 



feKCl. 

Vi. 

Psalms. 

ijkel. 

XV.  2. 

__ 

_ 

- 

33S. 

cxlvi. 

7,  8.        — 

- 

- 

179. 

xxix.   JO,  1  i. 

.- 

- 

- 

328. 

cxivii. 

5—7.      — 

- 

- 

471. 

xxxii.  26.     - 

_ 

- 

- 

586. 

cxlix. 

2.       -     — 

- 

- 

472. 

cxiix. 

4—6.       — 

■ 

473. 

EMIAH. 

Skel. 

Chap.          Nnn 

viii.    10.     - 

_ 

_ 

_ 

527. 

Chap. 

Proverbs. 

Skel. 

i. 

20—31.— 
1—6.      — 

- 

- 

424. 

ii. 

- 

" 

438. 

Chap, 
xix.   25 — 27. 

JOR. 

Skel. 

iv. 

7.       -     — 

- 

- 

439. 

_ 

_ 

151. 

iv. 

18.     -     — 

- 

- 

510. 

XX.      4 — 7. 



_ 

_ 

41  V. 

X. 

."3*       "     — 

- 

" 

541. 

XXXI.    1  t 



_ 

_ 

568. 

xiii. 

5.       -     — 

- 

- 

358. 

xxxiv.   2).      - 



^ 

_ 

62. 

:      Xiv. 

14.    -     — 

- 

- 

•122. 

.xlii.  5,  6.    - 

25. 

XV. 

3.       -     — 

- 

- 

476. 

xvi. 

23.     -     — 
3.       -     — 
■1-.       -     — 

" 

* 

542. 
404. 
403. 
393. 

Ps.               Ps 

\LMS 

, 

Skel. 

X IX . 
XX. 

xxvii. 

- 

- 

iv.  3. 
ix.   17.     - 
x.  4,  5. 

— 

" 

" 

20. 

357. 
349. 

~ 

X.   13.     - 



. 

. 

4. 

Chap. 

ECCLESIASTES 

• 

Skel. 

xiv.  1. 

' 

_ 

. 

363. 

vii. 

16.     -     — 

- 

- 

412. 

xvi.  8—11. 

__ 

. 

. 

J08. 

viii. 

11.     -     — 

- 

- 

5. 

xix.   10, 11. 

__ 

_ 

. 

600. 

riii. 

12.     -     — 

- 

- 

523. 

xxi.  7. 



_ 

, 

337. 

ix. 

J.        "     — 

- 

" 

348. 

xxii.   1. 



_ 

- 

196. 

ix. 

18.     -     — 

- 

- 

346. 

XXV.   10.     - 



- 

- 

528. 
3S2. 

,  xxxvi.  2. 

xxxvi.  7,  8.  - 

— 

_ 

. 

490. 

Chap. 

Canticles. 

Skel. 

xxxvi.  9. 



. 

. 

496. 

viii. 

5.      -     — 

- 

- 

31. 

xlv.   10,  11. 



- 

- 

445. 
201. 

xlvii.  5 — 7. 

JL  7.       - 



- 

. 

139. 

Chap. 

ISAIAI 

. 

Skel. 

Ixviil.   18.     - 



- 

- 

200. 

i. 

18.       -       — 

- 

- 

434. 

Ixxii.    H).     - 



- 

- 

213. 

-   iii. 

10,  11.    — 

. 

- 

359. 

Ixxiii,  25.     - 



- 

- 

570. 

iv. 

5.       -     — 

- 

- 

143. 

Ixxxiv.   11.     - 

— 

- 

- 

539. 

V. 

3—5.      — 

- 

- 

98. 

Ixxxix.   15,  16. 



- 

- 

41. 

V. 

20.     -     — 

- 

- 

352. 

Ixxxix.  28 — 35 



- 

- 

153. 

viii. 

12—14.— 

- 

- 

327. 

xci.   14      16 

— 

- 

- 

525. 

*  ix. 

6.       -     — 

- 

- 

163. 

xcviii.  1 — 9. 



- 

- 

159. 

ix. 

13.     -     — 

- 

- 

322. 

ciii.  8—13. 



■ 

- 

481. 

xi. 

2,  3.  -     — 

- 

- 

162. 

cvi.    10—12 



• 

. 

331. 

•'  xi. 

6—9.      — 

- 

- 

212. 

cvi,  21—23 



. 

. 

323. 

xi. 

9.       -     — 

- 

- 

219. 

evil.  8,  9. 



- 

- 

335. 

xi. 

10.     -     — 

- 

- 

154. 

cxix.  136. 



- 

- 

57  1. 

•  xix 

20.     -     — 

. 

- 

171. 

cxxiv.   1 — 8. 



. 

. 

332. 

xxii. 

12—14.— 

- 

- 

321. 

cxxvi.  5. 



- 

. 

522. 

xxii. 

24.     -     — 

- 

- 

115. 

cxxx.  7,  8.  - 



. 

. 

432. 

xxv. 

4.       -     — 

- 

- 

176. 

cxxxi.  2. 



. 

. 

578. 

^  xxv. 

6—8.      — 

. 

- 

208. 

cxxxii.   13  — 16 

.  — 

- 

- 

127. 

<xvi. 

20,21.;  — 

- 

- 

326. 

cxxx;ix.  23,  24. 



n 

- 

3. 

•  xxvii. 

3.       -     — 

- 

- 

508. 

.588 


TABLE    OF    THE    TEXTS 


Cliap.           Isaiah 

, 

Skfl. 

Chap. 

Jeremiah. 

bkel. 

xxviii.  5. 

— 

- 

-   169. 

iii. 

22.      - 

—     - 

-  436. 

XXX.  26.     - 

— 

- 

-  502. 

vi. 

16.      - 

—     - 

-  442. 

xxxii.  1. 

— 

- 

-    177. 

viii. 

20—22. 

—     - 

-     39. 

xxxiii.  20—22. 

.^_ 

- 

-  492. 

ix. 

23,  24. 

—     - 

1. 

XXXV.  3,  4.  - 

— 

. 

-  453. 

xiii. 

15  —  17. 

—     - 

-  325. 

xxxviii.  20.     - 

— 

- 

-  342. 

xvii. 

5—8.- 

—     - 

-     91. 

xl.   1 ,  2.  - 

— 

- 

-  209. 

xviii. 

6.  -     - 

—     - 

-  345. 

xl.  6-S. 

— 

- 

-  215. 

xxiii. 

6.  -     - 

r-    - 

-   172. 

xl.  f).       - 

— 

- 

-   161. 

xxix. 

11—13. 

-  330. 

'     xl.  29—31. 

— 

- 

-     27. 

xxxi. 

1  8—20. 

—    - 

-       9. 

t     xli.   17,  18. 

— 

- 

-      81. 

xxxii. 

39—41. 

—    - 

-  50!-. 

,  xlii.   16.     - 

— 

- 

-     40. 

xlv. 

5.  -     - 

—    - 

-   402. 

'-  xliii.  2,  3. 

— 

- 

-      11. 

li. 

5.  -     - 

—    - 

-  334. 

xliii.  23—26. 

— 

- 

-  433. 

-  426. 

•  xliv.  22.     - 

xlv.   17.     - 

— 

. 

-  507. 

Chap. 

Lamentations. 

Skel. 

xlv.  22.     - 

— 

. 

-  431. 

i.  9. 

-     — 

-    - 

-  411. 

xlv.  23—25. 

— 

- 

-  202. 

-  170. 

xlvi.   12,  13. 

xlix.  6. 

— 

- 

-   166. 

Chap 

EZEKIFL. 

Skel. 

'  1.  10,   11. 

— 

- 

-  405. 

xi. 

5,  -     - 



-     22. 

li.   1—3. 

— 

- 

-  210. 

xxxiii. 

11.      - 

—    _ 

-  425. 

lii.  7.       - 

— 

- 

-  207. 

xxxiii. 

31,  32. 

—    - 

-   402. 

]ii.   13.     - 

— 

- 

-   182. 

xxxiv. 

16.      - 

— 

-    174. 

lii.   14,   15. 

— 

- 

-  183. 

xxxiv. 

23,  24. 

—    - 

-    112. 

Jii.   15.     - 

— 

- 

-   184. 

XXXV  i. 

25—27. 

—    - 

-      16. 

liii.  1.       - 

— 

- 

-    185. 

xxxvii. 

11  —  13. 

—    _ 

-     61. 

'  liii    2,  3.  - 

—"■ 

- 

-  186. 

-  187. 

liii.  4,  5.  - 

liii.  6.       - 

— 

- 

-   188. 

Chap.           D 

\SIEL. 

Skel. 

liii.  7. 

— 

- 

-   189. 

ii. 

44.      - 

—      - 

-  214. 

liii.  8.       - 

— 

- 

-   190. 

vii. 

9,  10. 

_ 

-  210. 

liii.  9,  10, 

— 

- 

-   191. 

ix. 

24.      - 

_ 

-   155, 

liii.    10.     - 

— 

- 

-  1P2. 

-  193. 

liii.   11       - 

liii.   11.     - 

— 

- 

-   194. 

Chap.           \\ 

OSEA. 

Skel. 

liii.   12.     - 

— 

- 

-   195. 

ii- 

6,7.    - 

. 

-  503. 

Iv.   1—3.  - 

— 

- 

-  427. 

iii. 

5.  -     - 

_ 

-  218. 

Iv.  6.  -     - 

— 

- 

-  460. 

iv. 

17.       - 



-  365. 

Iv.  8,  9.   - 

— 

- 

-  474. 

V. 

4.  -     - 



-  395. 

Iv.   12,  13. 

— 

- 

-  211. 

V. 

5.  -     - 

—       . 

-  407. 

Ivii.   15.      - 

— 

- 

-  519. 

V           V. 

13.      - 

- 

-  406. 

Ivii.   17,  18. 

— 

- 

-  515. 

fr  vi. 

1.  -     - 

- 

-  324. 

Ivii.  20,21. 

— 

- 

-  354. 

,»    vi. 

3.  -     - 

_      . 

-  531. 

Ix.   1.  -     - 

— 

- 

-   160. 

vi. 

4.   -     - 

. 

-  413. 

Ix.   19,20. 

— 

- 

-  506. 

vii. 

14.       - 

—       . 

-  415. 

.    Ixi.  1—3.- 

— 

- 

-    178. 

viii. 

2,3.    - 

. 

-  409. 

Ixiv.  7.  -     - 

— 

- 

-     93. 

viii. 

5.  -     - 

- 

-     80. 

Ixvi.  2.  -     - 

— 

- 

-  520. 

viii. 

7.  -     - 

- 

-  353. 

viii. 

X. 

12.       - 
1.  -     - 

z  : 

-    yo. 

-  380, 

Chap.       Jeremiah. 

Skel. 

^         X. 

12.       - 

—  . 

-  440. 

ii.  19.  -    - 

— 

- 

-     421. 

"   xi 

4.  -     - 

—  - 

-  484. 

ILLUSTRATED    IN    THE    SKELETONS. 


589 


Chap- 

ilOSEA. 

bkfcl. 

Chap. 

Matthew. 

Skd. 

xi 

7—9.       —     - 

-     83. 

iv. 

1.-     - 

— 

- 

-  277. 

i   xiii 

9.  -     -     —     - 

-  518. 

vii 

3—5. 

— 

- 

-  223. 

t    xiv. 

5—7.        —     - 

-      97. 

vii. 

13,  14. 

— 

- 

-  224. 

vii. 
viii. 

21  —  23. 
27.      - 

"~^ 

~ 

-  379. 

-  292. 

Chap. 

Joel. 

Skel. 

ix. 

28—30. 

— 

- 

-  296. 

ii. 

28—32.    —     - 

-  156. 

xi. 

28.       - 

— 

- 

-   430. 

iii. 

13.       -     —     - 

-     65. 

xi 

29.      - 

— 

- 

-  561. 

xii. 
xii. 

18—21. 
22,  23. 

_ 

-   175. 

-  291. 

Chap. 

Amos. 

Skel. 

xii. 

31.       - 

-- 

. 

-  3!>1. 

iii. 

8,  _     _     . 

-  313. 

xii. 

39—41. 

— 

- 

-   114. 

ix. 

9.  -     -     —     - 

-  5 1  1-. 

xii. 

43—45. 

— 

- 

-  230. 

xiii. 
xiii. 

13  —  15. 
IS.       - 

__ 

" 

-  220. 

-  232. 

Chap. 

MiCAH. 

Skd. 

xiii. 

33.      - 

— 

. 

-  237. 

)V. 

5.  -     -     —     - 

-     72. 

xiii. 

36.       - 

— 

- 

-  234. 

vii. 

18—20     —     - 

-     95. 

xiii. 

44.      - 

— 

- 

-  238. 

xiii. 
xiii. 

45,  46. 

47—50. 

.~~ 

" 

-  239. 

-  240. 

Chap. 

Zepuamah. 

Skel. 

xiii. 

52.       - 

— 

- 

-  241. 

iii. 

1  J-,  15.     —     - 

-  336. 

xiv. 

20,  27. 

— 

- 

.  298. 

iii. 

17^       _     

-  478. 

xiv. 

30,  3 1 . 

— 

- 

-  299. 

XV. 
XV. 

28.      - 
30,  31. 

— 

^ 

.   300. 

-  302. 

Chap. 

Hacgai. 

Skel. 

xvi. 

24,  25. 

— 

- 

-  392. 

ii. 

7.  -     -     —     - 

-     99. 

xvi. 

20.      - 

— 

- 

-      10. 

xvii. 
X  V  i  i  i . 

27.       - 
1—4.. 

~ 

-  306. 

-  245. 

Chap, 
ii. 

Zr.CIIARIAH. 

Skel. 

xviii. 

32—35. 

— 

- 

-  247. 

8.   -     -     —     - 

-  530. 

XX. 

6,  7.    - 

— 

- 

-  265. 

iv. 

-   116. 

xxi. 

16.      - 

— 

- 

-   181. 

iv. 

10..      -     —     - 

-  513. 

xxi. 

18—22. 

— 

. 

-  313. 

vi. 

12,  13.      —     - 

-   164. 

xxi. 

28-31. 

— 

- 

-  268. 

viii. 

20—23.   —     - 

-  217. 

xxii. 

2,3.    - 

— 

- 

-  271. 

ix. 

9.  -     -     —     - 

-   180. 

xxii. 

5.  -     - 

— 

- 

-  370. 

ix. 

12.      -     —     - 

-  428. 

xxii. 

11  —  13. 

— 

- 

-  272. 

ix. 

17.     -      —     - 

-  206. 

xxii. 

41,  42. 

— 

- 

-  383. 

xi. 

8^  _     _     _ 

-  350. 

XXV. 

10.       - 

— 

- 

-  274. 

xii. 

10.       -     —     - 

-   197. 

XXV. 

22,  23. 

— 

- 

-  275. 

xiii. 

1.   -      -     —     - 

-     89. 

xxviii. 

1 8—20. 

— 

- 

-  509. 

xiii. 

9.  -     -     —     - 

-  535. 

-  333. 

xiv. 

Chap. 

Mark 

Skel. 

i. 

45. 

, 

_ 

-  285. 

-  286. 

ii. 

8—12. 



Chap. 

Malachi. 

Skel. 

ii. 

17.       - 

__ 

_ 

-     56. 

iii. 

1—3.-     —     - 

-   157. 

iii. 

5—7.. 

— 

^ 

-  288. 

iv. 

1,2.    -     —     - 

-  165. 

iv. 

26—29. 

— 

- 

-  235. 

iv. 

V. 

30—32. 
16—18. 

— 

- 

-  236. 

-  293. 

Chap. 

Matthew. 

Skel. 

V. 

25—29. 

— 

. 

-  294. 

i. 

21  —  23.  —     - 

-   1)8. 

vii. 

1  1-— 16. 

— 

- 

-  243. 

iii. 

11.      -     — .     • 

-  485. 

vii. 

3^—30. 

— 

- 

-  301. 

59« 


taule  of  the  texts 


Chap.               Mark 

Skel. 

Chap 

LUKK 

Mvel. 

viii.  23—25.    — 

- 

-  303. 

XV. 

8  —  10. 

— 

- 

-  25(). 

ix.  25—27.   — 

- 

-  305. 

XV. 

23,  24^. 

— 

- 

-  257. 

Jx.  43—48.    — 

- 

-  246. 

XV. 

28.       - 

— 

. 

-  258 

X.  49,  50.     — 

- 

-  312. 

xvi. 

8.  -     - 

— 

- 

-  259. 

xvi.   15,  16.      — 

- 

_     * 

xvi. 

25.      - 

— 

- 

-  260. 

x\ii. 
xvii. 

10.       - 
17,  18. 

~~- 

- 

-  261. 

-  309. 

Chap.                  I-UKE 

Skel. 

xviii. 

1.  -     - 



_ 

-     94. 

i.  78,  79.     — 

- 

-     78. 

xviii. 

6—8.- 

, — 

. 

-  2^32. 

ii.  13,  14.     — 

- 

-  470. 

xviii. 

13,  14. 



. 

-  263. 

ii,  34,  35.     — 

- 

-     79. 

xix. 

10.      - 

i_ 

- 

-  517. 

ii.  49—51.    — 

- 

-  550. 

xix. 

12.  13. 

— 

- 

-  266. 

iv.  28—30.    — 

- 

-  281. 

xix. 

12,  14. 

— 

- 

-  2(]1. 

iv.  33,  34.     -- 

- 

-  283. 

xix. 

40.       - 

— 

. 

-  595. 

iv.  38,  39.     — 

- 

-  284.- 

xix. 

41,42. 

— 

. 

-  554. 

V.  8—11.     — 

- 

-  282. 

XX. 

15 



. 

-  269. 

V.  36—38.   — 

- 

-  242. 

XX. 

17,  18. 



_ 

-  270. 

vi.   19.      -     — 

- 

-  276. 

xxi. 

29—31. 

— 

. 

-  27  3. 

vi.  20—26.    — 

- 

-  521. 

xxii. 

22.      - 

— 

- 

-     47. 

vi.  39.      -     — 

- 

-  244. 

xxii. 

3J,  32. 



_ 

-  420. 

vi.  43—45.   — 

- 

-  225. 

xxii. 

50,51. 

_ 

. 

-  315. 

■vi.  46.      -     — 

- 

-     63. 

xxii. 

61,  62. 

— . 

. 

-  582. 

vi.  47---49.    — 

- 

-  226. 

xxiii. 

34.       - 



_ 

-  564. 

vii.  6,  7.    -     — 

- 

-  289. 

xxiii. 

42,  43. 



. 

2. 

Til.   14—16.  — 

" 

-  290. 

-  227. 

vii.  31,32,35 — 

vii.  40—42.    — 

- 

-  228. 

Chap. 

John 

Skel. 

vii.  50.      -     — 

- 

-  584. 

i. 

13.      - 

— 

- 

-  384. 

viii.   16—18.   — 

- 

-  233. 

i. 

29.       - 

— 

- 

-   137. 

viii.   18.      -     — 

- 

-     35. 

i 

47.      - 

— 

- 

-  574. 

viii,  50.      -     — ' 

- 

-  295. 

ii. 

11.       - 

— 

- 

-  278. 

ix.  12,  13.     — 

- 

-  297. 

ii. 

17.       - 

.. 

/  " 

-  279. 

ix.  29—32.  — 

- 

-  301-. 

iii. 

3.  -     - 

— 

I 

-'  22 1 . 

ix.  62.      -     — 

- 

-  419. 

iii. 

14,  15. 

— ' 

- 

-     48. 

X.  30—35.   — 

- 

-  21-8. 

iii. 

17.      - 

— 

- 

-  497. 

xi.   11  —  13.    — 

- 

-  482. 

iii. 

36.      - 

— 

. 

-  368. 

xi.  21,  22.     — 

- 

-  229. 

iv. 

14.      - 

— 

•• 

-  222. 

xi.  27,28.      — 

- 

-  467. 

iv. 

34.      - 

— 

- 

-  558. 

xi.  35.      -     — 

- 

-  231. 

iv. 

49—51. 

— 

- 

-  280. 

xii.  20,  21.     — 

- 

-  249. 

V. 

14.      - 

— 

- 

-  287. 

xii.  32.      -     — 

- 

"  512. 

V. 

40.       - 

— 

- 

-  361. 

xii.  35—37.    — 

- 

-  250. 

vi. 

34.       - 

— 

- 

-   144. 

xiii.  7—9.  -     — 

- 

-  251. 

vi. 

37.       - 

— 

- 

-  530. 

xiii.   15,  16.     — 

- 

-  307. 

vi. 

53—55 

— 

. 

-     29. 

xiv.  1 — 4.  -     — 

- 

-  308. 

vii 

37,  38. 

— 

- 

-  429. 

xiv.  7—10.     — 

- 

-  252. 

viii 

36.       - 

— 

- 

-  493. 

xiv.   16  —  18.  — 

- 

-  253. 

ix 

6,7.    - 

— 

- 

-  310. 

xiv.  28—33.  — 

■ 

-  254. 

X 

.  9.  -     - 

--. 

. 

-  264. 

XV.  3—7.  -     — 

- 

-  255. 

xi 

.  25,  26. 

— 

- 

-  316. 

•  See  this  text  treated  at  large,  drawn  cmtHn  four  dilTcrcnt  ways,  at  tlie  cud  of 
The  Gpipel  Message  llial  is  annexed  lo  Claude's  Essay,  vol.  i.  pp.  '213.  '226 — i-iU.— 
Those  who  tiuh  to  see  the  diHercnt  ways  ia  whicU  a  text  may  be  treated,  ni;ty  con- 
sult the  place  above  referred  to. 


ILLUSTRATED    IX    THE    SKELETONS. 


59» 


Ch..p. 

John. 

bkeJ. 

Chap. 

Romans. 

*^~ 

bkej. 

xi.   40. 

—     - 

- 

311. 

vii.  24,25. 



_ 

_ 

587. 

xii.  27,  2S. 

—     - 

' 

5ty2. 

viii.   1. 

— 

- 

. 

534. 

xii.   33,  3ti. 

—     - 

- 

■109. 

viii.  2. 

— 

- 

. 

60. 

xiii.    12—15. 

—    - 

- 

560, 

viii.  6. 

.>. 

. 

. 

44. 

xiv.  2,  3.     - 

—    - 

- 

67. 

-  viii.  9 

— 

. 

. 

390. 

xiv.  6. 

—     - 

- 

385. 

viii.    12.     - 

— . 

-' 

. 

66- 

xiv.    15  —  17. 

—     - 

- 

529. 

viii.   13.     - 

— 

- 

. 

401. 

XV.   ],  2.    - 

—     - 

- 

30. 

;   viii.  16.     - 

— 

- 

- 

487- 

XV.  5.    -     - 

—     - 

- 

17. 

viii.   18.     - 

— 

_ 

. 

593- 

XV,  0.    -     - 

—     - 

- 

54. 

viii.  23.     - 

— 

_ 

. 

597. 

XV.     11. 

-■-     - 

- 

557. 

viii.  26.     - 

— 

- 

_ 

58. 

XV.    1.5. 

—     - 

- 

45. 

viii.  28.     - 

— 

. 

. 

524. 

XV.  22. 

—     - 

- 

50. 

viii.  32.     - 

— 

_ 

. 

74. 

XV.  23. 

—     - 

- 

388. 

viii.  33,34. 

— 

_ 

1 

598. 

XV.  26. 

—     - 

- 

483. 

viii.  38,39. 

— 

. 

_ 

599. 

xvi.   31. 

—     - 

- 

366. 

ix.    1 — 1.. 



_ 

_ 

117. 

xvii.    1-.  5.    - 

—     . 

- 

73. 

xi.   20.     - 

— 

_ 

_ 

40S. 

xvii.  P,  lo. 

—     - 

- 

59. 

xii.   2. 

— 

_ 

_ 

444. 

xvii.    15. 

—     _ 

- 

556. 

xiii.    11.     - 

-_ 

. 

_ 

463. 

xvii.    16. 

—     - 

- 

398. 

xiii.    12.     - 

— 

_ 

. 

464. 

xvii.   19. 

—     . 

- 

46. 

xiv.  7—9. 

^_ 

_ 

^ 

32, 

xvii.  22. 

—     - 

- 

53. 

XV.    13.     - 

— 

_ 

_ 

488. 

xvii.  24. 

—     - 

- 

479. 

xvi,  20.     - 

.. 

_ 

^ 

495. 

xviii.  4 — 9. 
XX.   30,  31 . 

— _ 

. 

314. 
319. 

Chap.     1  Corinthians 

>. 

Skel, 

i.  30.     - 



. 

499. 

Chap, 

Acts. 

Skel. 

iii.    11.     - 



_ 

_ 

386. 

iii.   22,  23. 

—     - 

- 

109. 

iii.  16,17. 

— 

_ 

_ 

396. 

V.  41,42. 

—     - 

- 

594. 

iii.   18.     - 

— 

_ 

_ 

381. 

viii.  23.     - 

—     - 

- 

347. 

iii.  23.     - 

— 

. 

. 

510, 

x.  3S..    - 

—    - 

- 

559. 

iv.  3—5. 



. 

^ 

577. 

X.  43.'    - 

—     - 

- 

532. 

iv,   12,13. 

_^ 

^ 

. 

573. 

xiii.  32,33. 

—     - 

- 

199. 

V.  7,  8.  - 



_ 

_ 

123. 

xvii.    11,  12. 

—     - 

- 

84. 

vi.   19,20, 



_ 

_ 

14. 

xxiv.   16.      - 

—     _ 

- 

576. 

vii.  29 — 31. 



_ 

. 

400. 

xxiv.  25. 

—     - 

- 

38. 

ix.  24.     - 

— 

. 

. 

448. 

X.  3,  4.  - 

— 

. 

. 

145. 

X.    11.      - 



_ 

_ 

119, 

Chap.               Romans. 

Skel. 

X.    12,     - 



_ 

_ 

410, 

-  ii.  28,29. 

—     - 

- 

122. 

X.    13.     - 

._ 

_ 

_ 

544. 

iii.   3,  4.   - 

—     - 

- 

3t^. 

xi,  24,26, 

— 

_ 

. 

86. 

iii.   10—20. 

—     - 

- 

373. 

xi.  27,29. 

— 

• 

_ 

88. 

iii,  20.      - 

—     - 

- 

372. 

xi.   28.     - 

... 

^ 

^ 

87. 

iii.  21,22. 

—     - 

- 

374. 

XV.  22,     - 

— 

_ 

_ 

102. 

iii.  24—26, 

. —     . 

- 

375. 

XV,  34,     - 



_ 

_ 

364. 

iii.  27,23. 

—     - 

- 

376. 

xvi.  22.     - 



_ 

_ 

387. 

iii.  31.     - 

— 

- 

71. 
567.  ' 

iv.  20 — 25. 

^""* 

V.  20,21. 

—    - 

- 

480. 

Chap.     2  Corinthians 

Skel. 

■vi.   14.     - 
vi.  17.     - 

.. 

, 

494. 
19. 

i.  20.     - 
iii.   IS.     - 

— 

- 

- 

548. 
36. 

vii.  7. 

—     - 

- 

371. 

iv.  17,18. 

— 

- 

. 

545. 

592 


TABLE    OF    THE    TEXTS 


Chap.     2  Corinthians. 

Skel. 

Chap.         CoLossiANs. 

Skel. 

V,  10,11. 

— 

- 

6. 

ii.    17.     - 

— 

- 

- 

101. 

V.   17.     - 

— 

- 

140. 

iii.    1. 

— 

- 

- 

441. 

V.    19,20. 

— 

- 

43.5. 

iii.    11.     - 

— 

- 

- 

500. 

vi.   10.     - 

— 

- 

5  SO. 

iv.    12.     - 

— 

- 

. 

Cs. 

vii.   10,  11. 

— 

: 

583. 
552. 

viii.  9. 

xii.  7—9. 

— 

- 

588. 

Chap.     1  Thessalomans. 

Sk. 

xii.   10.     - 

— 

- 

- 

591. 

v.   8. 

, 

446. 

xiii.   11-.     - 

— 

- 

" 

501. 

V.   16—18. 

— 

- 

- 

45G. 

Chap.       Galatians. 

Skel. 

iii.   1. 

I'ii.  A?  .      - 

— 

- 

- 

55. 

Chap.    2  THESSALOXIANS. 

Sk. 

"- 

~ 

- 

70. 

iii.   16.     - 



. 

_ 

341. 

iv.   IS.      - 
iv.  22—24. 

— 

• 

- 

46S. 
107. 

~ 

• 

V.  6.       - 

— 

- 

- 

377. 

Chap.         1  Ti 

MOTI 

lY. 

Skel. 

vi.  7,8.  - 

— 

- 

- 

43. 

i.    15.     - 

— 

. 

_ 

516. 

vi.  9. 

— 

" 

" 

24. 

iii.   16.     - 



- 

- 

320. 

^ 

ESIANS. 

Skel. 

Chap.       Eph 

i.   13,1+. 



- 

• 

486. 

Chap.         0  T 

IMOTHY. 

Skel. 

ii.  4—7. 



- 

. 

12. 

ii.   10.     - 



- 

- 

572. 

ii.   18.     - 



- 

- 

131. 

ii.   19.     - 



- 

- 

85. 

iv.  22— 24-. 



- 

- 

450. 

iv.  7,8.  - 

— 

- 

- 

76. 

V.   14.     - 



- 

- 

64. 

vi.   14.     - 



~ 

" 

601 . 

vi.   11.     - 
vi.   12,  13. 



- 

" 

602. 
603. 

Chap.           Hebrews. 

Skel. 

vi.  14.     - 



_ 

_ 

604. 

#  i.  3.       - 

— ' 

- 

- 

317. 

vi.   14.     - 



. 

_ 

605. 

i.  6. 



- 

- 

173. 

vi.   1.5.     - 



- 

- 

606. 

-"  ii.  3.       - 



- 

- 

13. 

vi.   16,     - 

— 

. 

. 

607. 

J   ii.    18.     - 

-~ 

- 

- 

543. 

vi.   17.     - 



» 

_ 

608. 

iii.   1. 

— 

- 

- 

37. 

vi.   17.     - 

— 

- 

_ 

60!). 

iii.   12—14. 



- 

- 

417- 

vi.   18.     - 



• 

- 

610. 

iv.    1, 
iv.  9. 
iv.   13.     - 
V.  7—9. 

— 

- 

- 

124. 

57. 

355. 

565. 

Chap.         Pnii 
i.  6.       - 

IPPIANS 

Skel. 



- 

- 



_ 

_ 

505. 

vi.  7,  8.  - 



- 

- 

360. 

ii.  5—8. 



. 

_ 

551. 

vi.   12.     - 



- 

- 

465. 

ii.   12,  13. 



_ 

_ 

443. 

t  vi.   17,  18. 



- 

- 

125. 

iii.  7,  8.  - 



. 

_ 

585. 

Vii.  1—3. 



- 

- 

105. 

iii.   10.     - 

■ 

_ 

_ 

100. 

i».   11,  12. 



- 

- 

110. 

iii.  13—15. 



. 

- 

592. 

ix.  13,  14. 

— 

- 

- 

132. 

iii.   17—20. 



_ 

- 

549. 

ix.  22.     - 



* 

- 

378. 

iii.   18,  19. 

_ 

_ 

416. 

ix.  24.     - 



- 

- 

129. 

iv.  8. 

1 

_ 

_ 

455. 

s   ix.  27,  28. 

— 

- 

- 

204. 

iv.  19.     - 



_ 

. 

538. 

X.  5—10. 



- 

- 

152. 

^■ 

X.  19—22. 

— 

- 

- 

130. 

t  xii.   1,2.  - 

— 

- 

- 

5G6. 

('liap.            COLOSSIANS 

Skel. 

.aJiii.  3.        - 



- 

- 

563. 

i.  \V.     - 



. 

- 

498. 

^xii.   14.     - 



- 

- 

466. 

ii.  (>,  7.  - 

~~ 

- 

~ 

96. 

»  xii.  22,  24. 

~ 

■ 

* 

103. 

ILLUSTRATED    IN    THE    SKELETONS. 


593 


Chap.          Hebrews.  Skel. 

•    xiii.  8.    -     -     —     -  -  ++9. 

•P    xiii.  11—13.     —     -  -  133. 

xiii.  20,  21.      —     -  -  92. 


Chap. 

i.  10,  17. 

i.  25.  - 

ii.  5. 

iii.  6.  -     - 

iv.  4.  -  - 

V.  11.  - 


James. 


Chap, 
i.  3—5.  - 
i.  6,7.     - 
i.   10—12. 
i.  13. 
i.   17. 
i.   18,   19. 
i.  22. 
'  ii.  4,  5.     - 
ii.  6.  -     - 
.  ii.  7.  -     - 
ii.   11,  12. 
-  iii.   18. 
iii.  21. 

•  iv.  8.    -     - 

•  iv.  17. 
iv.  18. 
iv.   19. 

■    V.  7.    -     - 
V.   8,  9.     - 


1  Peter. 


Skel. 
459. 
533. 
511. 
394. 
399. 
579. 


Skel. 

42. 

23. 
146. 
447. 
461. 
138. 
452. 
128. 
168. 

82. 

34. 
553. 

lot. 

21. 
369. 
49. 
26. 
52. 
77. 


Chap. 

2  P 

ETCB 

, 

Skel, 

.  i.   4.    -     - 

- 



. 

33. 

iii.  17,  18. 

" 

•~~ 

- 

- 

423. 

Chap. 

1  J 

OHN. 

Skel. 

iii.  2.   -     - 

- 



• 

- 

28- 

iii.  20.  21. 

- 

— 

- 

- 

418. 

V,   10. 

" 

""" 

- 

- 

489. 

Ver. 

J 

UV>E. 

Skel. 

14,   15.     - 

~ 



- 

- 

203. 

Chap.         R 

EVEL.'VTION 

Skel. 

i.  5,  6. 

- 



- 

- 

596. 

i.    17,  IS. 

. 



- 

- 

318. 

ii.   10.      - 

- 

— 

- 

- 

457. 

iii.  2, 

. 



- 

- 

75. 

iii.  4. 

. 

-. 

- 

. 

537. 

iii.  17,  18. 

- 



- 

- 

7. 

iii.  20.     - 

- 



- 

- 

15. 

in.  21.     - 

- 



- 

- 

546. 

V.   11  —  13. 

- 



- 

.. 

8. 

vii.    14—17. 

. 

-- 

- 

- 

547. 

X.  5,6.  - 

- 



- 

- 

362. 

XV  ii.   14.     - 

- 

— 

- 

- 

51. 

xix.  7,  8.  - 

- 



. 

- 

451. 

XX.   11  —  15 



- 

- 

205. 

xxii.  2. 

- 



. 

. 

121. 

Vol.  V. 


Qq 


INDEX 


[     594    ] 


INDEX 


TO  SUBJECTS  PROPER 


FOR 


Advent. 

Skel.  6,  9,  202,  203,    204,  205, 

250,  4I8,  464,  568. 


Ascension. 
Skel.  67,73,  182,200,201,317. 


Assize. 

Skel.    167,   203,  204,  205.  216, 

359,  389,  418,  534,  568, 


Chakity. 

Skel.    176,  248,  377,  454,  499, 

536,  538,  552,  559. 


Charity-Schools. 
Skel.   181,  437,  442,  550. 


Chkistmas-Day. 

Skel.  74,  78,  79,  99,  102,  105, 
109,  113,  147,  148,  149,  150, 
154,  157,  158,  159,  161,  163, 
173,  186,207,320,  384,  435, 
470,  497,516,  517,551,552. 


Commemoration. 
Skel.  98,  339,  439,585,  595. 


Easter-Day. 

Skel.  12,  32,  42,  66,  92,  100, 102, 
114,  123.  130,  101,  192,  193, 
195,  198,  199,  270,  316,  317, 
318,  320,  441,  566,  596,  598. 


Epiphany. 
Skel.  37,   160,   178,  183,  184. 


Fast  Sermons. 

Skel.  18,83,321—330,345,518, 

519,  520,586. 


Funeral  Sermons. 
Skel.  2,  76,  449,  460,  465. 


Good  Friday. 
Skel.  103.  106,123,126,130,132, 
133,  134,  136,  137,  138,  139, 
147,  152,  161,  183,  186,  Ig;?, 
188,  189,  190,  191,  192,  193, 
194,  195,  196,  197,  269,  378, 
435,  552,  553,  562,  563,  565, 
596. 


Harvest. 
Skel.  24,  403,  419,  420,  4'tO,  514, 
522. 


INDEX  TO  SUBJFXTS  pkopfr  ior 


595 


Mission  Sermons. 
Skel.  213,  551  %  5S1 


Kew  Year's  Day. 

Skel.  122,  HO,  249,  250,  251, 
265,  362,  393,  400,  411,  417, 
463,  464,  469. 


I'lFTH  Day  or  November. 
Skel.  394. 


Ordixation  •'. 
Skd.  68,  174,  220,233,241,  453, 
491,  509,585. 


Spring. 
Skel.  273,  403,419. 


Thanksgiving. 
Skel.  331—342. 


Trinity  Sunday. 
Skel.  66,  131,  132,  178,384,488, 


501,529. 


Visitation  '. 

Skel.  6,  68,  174,  220,  233,  241, 

346,453,491,  50'J,  585. 


Prisoners. 

Skel.  228,  534. 


Sacrament. 
Skel.   86,  87,  i 


Wedding. 
Skel.  445,  451. 


Whit-Sunday. 
Skel.  16,   58,  61,   156,  162,221, 
222,  390,  391.  396,401,  482, 
483,  486,487,488,529. 


*  The  Author's  Sfrmon,  preached  before  the  Society  for  Missiovs  to  Africa  and 
the  East,  is  here  inserted. 

•"  None  were  written  expressly  on  occasion  either  of  an  Ordlnaiion,  or  a  Visitatiim. 
The  numbers  referred  to  under  those  heads,  merely  direct  to  Skeletons  which  have 
some  reference  to  the  Ministry. 

'  See  note  ••. 


(^  Several  having  been  written  with  a  view  to  exemplify  Per- 
petual Application,  they  are  here  referred  to — Skel.  137,  262, 
292,  346,  359,  367,  379,  424,  427,  435,  460,  465. 


END    OF    VOL.  V. 


Luke  HiinsaT(l  &  Sons, 
near  Liocohi's-Inn  Fields,  London 


